Full text of "Lecture delivered before the pastor and congregation of the Reformed Episcopal Church, Ottawa [microform] : shewing the reasons for the formation of the church and where the Church of England has fallen from the faith, has adopted and teaches Roman Catholic ritual, doctrine and practices"

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32X

LECTURE

50"-

DILIVIIUED BBrOBS

^>v

THE PASTOR AND CONGREGATION

OF THE

REFORMED EPISCOPAL CHURCH,

orrTA."WA..

SHEWING THE REASONS FOR THE FORMATION OF THE CHURCH.

AND WHERE THE CHURCH OF ENGLAND HAS FALLEN FROM

THE FAITH, HAS ADOPTED AND TEACHES ROMAN

CATHOLIC RITUAL, DOCTRINE AND PRACTICES.

BY " SENEX."

WITH OORKESPONDENCE AND STATISTICAL INFORMATION 0¥ AN

INTEBESTI N G CII ARAOTEli.

si.

"But this I confess unto thee, that
alter the wayJwhich they call hernsy,
so worship I, the God of my Fathers,
believlnjij all things which arc written
in the Lawjand In the Prophets."—
Acts, ch. 24 'verse 14.

;^-

OTTAWA.
Primtido by Maolbam, Roukr & Co-, Wbllinuton SrufifiT.

1876.

1;' ' ''^'2.

Ik. ,

THE LATE BISHOP CUMMLVS.

THE LATE BISHOP CUMMINS.

"Tell them to go forward and do a grand work."

Tho Right Rov. George David Cummins, D.D., the founder and
Presiding Bishop of the Reformed Kpiscoj)al Church, was born in the
State of Delaware, Dec. 11th, 1822. He graduated at Dickinson
College, Carlisle, Pa., in 1841, was ordained a Deacon of the P. E.
Church in 1845, and a Priest in 1847. Princeton College conferred
upon him the degree of D.D. in 1850. He had successively charges
of parishes in Norfolk, Va., Richmond, Va., "Washington, D.C.,
Baltimore, Md., and Chicago, 111. Whilst in charge of Trinity Church,
Chicago, he was elected Assistant Bishop of Kentucky, and received
consecration in Christ Church, Louisville, in that State on the 16th
of November, 1866, seven Bishops taking part in the ceremony. The
Ritualistic practices and tendencies of certain churches in the See of
Kentucky oeing censured by him, and finding that neither his
exaniple nor influence were sufficient to effect a reformation within
the Episcopal Church, he and a number of other clergymen who,
in other parts of the country, had a similar experience, met during
the winter of 1813-4, and organised the Reformed Episcopal Church.
This movement, which had for its object the purification of the
Episcopal Church from the baneful effects of sacramentarianism and
excessive ritual, and the establishment of fellowship with other Christ-
ians, was one of great significance, and the manner in which it has
spread shows that many had felt the need of some suchjchange.

On the 8th October, 1873, Bishop Cummins made his memorable
address before the Evangelical Alliance then in session in the City of
New York. Four days afterwards he assisted in the administration of
the Holy Communion in Dr. John Hall's Presbyterian Church in a
service which will never be forgotten by those who had the great
privilege of participating in it. Bishop Cummins ever referred to it
afterwards as one of the sweetest and most blessed of the experiences
of his life.

Soon after appeared Bishop Tozer's letter of appeal and complaint
against Bishop Cummins for the awful crime of joining in prayer and
praise to Almighty God and partaking of the Holy Communion with
other Clergymen and Laymen in a Presbyterian Church.

On the 2nd December, 1873 the Reformed Episcopal Church was
organized in the City of New York by 7 Clergymen and 17 Laymen,
when Bishop Cummins, having resigned his position as assistant

Bishop of Kentucky in the Protestant Episcopal ChurohjWas elected
Presiding Bishop of the new organization, ana which position he held
at hiu death.

And on the 26th June, 1876, to the great loss of the Church and the
deep sorrow and reg'-et of hia many friends, after but a few days' illness,
Bishop Cummins departed this life at Lutherville, near Baltimore, Hd., at
the age of 54 years. When near his end and when aslced what message he
had to send to the Church of his love and care, his answer was—
*' Tell them to go forward and do a grand work."

The principles of the Reformed Episcopal may be briefly stated as
follow :

1. As to faith, a belief in the Holy Scriptures as the sole rule
of faith and practice, in the Apostles' and Nicene Creeds, in the two
Sacraments of Baptism and the Lord's Supper, and the doctrines of
grace substantially as set forth in the Thirty-nine Articles of the
Church of England.

2. As to order, a retention of the Episcopacy, not as essential to
the existence of a Church, but as ancient and desirable.

3. As to Liturgy, a Book of Common Prayer thoroughly expur-
gated of Romanizing germs, and giving liberty in extemporaneous
prayer.

The 1st General Council of the Reformed Episcopal Church was
held at Now York, on 2nd December, 18*73.
The 2nd ut New York, on 13th May, 1874.
The Srd at Chicago, on 12th May, 1875.
The 4th at Ottawa, on 1 2th July, 1876.

THE PRINCIPLRS OF THE RRFORMATION.

• It not unfrequontly happens that a Modiajvalist will sneeringly
ask, " What are the Prirciplos of the Reformation ? I cannot under-
stand them.'*

A rapid answer may be given to such a sneer.

The principles of the Reformation are a protest against and the
rejection of the Mediaeval notions and practices which you are moving
heaven and earth to reintroduce into our Church. This is the negative
phase.

Positively, the principles of the Reformation are a return to the
faith delivered to the saints as we find it in Scripture.

The acceptance of Scripture as the sole rule and foundation of
the Christian teaching.

The acceptanc ) of the Primitive Church as alone of any value
in determiningj or helping us to determine, the doctrine conveyed

■■8

I
I

by any doubtful passage of Scripture ; the comparatively speaking
rejectiou of the glosses inti-oducod into the Christian faith by
fl!eathenism, or Judaism, or Scholasticism, or Ilonianism, pure and
simple.

The rejection of such notions of Christian duty or the Christian
life as were unknown to early Christianity, but gradually engrafted
on the parent stock by the imaginations of so-called pious men, who
thought they could improve apostolic teaching and practice.

Particularly, the lieformation protested against and rejected : —

1. The usurpation of the Chui'ch of Eomo in claiming to be the
Mistress and Guide of all Churches.

2. The usurpation of the Bishop of Home in claiming to bo the
Vicar of Christ, the Loi*d of the World, in things both spiritual and
temporal.

3. The temporal power of the Bishop of Eomo, as embodied in
the words Sovereign Pontiff.

4. The docti'ine of indulgences.

5. The doctrine of purgatory.

6. Justification by good works.

7. The power and status of the clergy, as a distinct order of
Christians, besides and beyond their ministerial office.

8. The power of the priest to forgive sins, suo arbitrin etpotestate.

9. The docti'ine of a real Sacritice being ottered by the priest in
the consecration of the elements in the Lord's Supper.

10. The presence of Christ or God in the elements, and the
consequent adoration of the elements, and sundry other superstitious
usages and observances towards the elements necessarily resulting
from this view.

11. The monastic system, as the higher religious Christian life,
and as the means of pleasing God more surely than the active dis-
charge of the duties of every-day life.

12. Self-inflicted pains and austerities as means of pleasing God.

13. The subjugation of the female mind, whether in male or
female brain, to the influence of the clergy, by moans of auricular
confession and direction.

14. The substitution of confession to the priest for confession to
God.

15. The celibate state as the higher state or mode of life, and
more particularly the celibacy of the clergy, as appertaining to their
nearer relation to God and their higher sanctity.

16. The use of elaborate and histrionic services in public worship.

17. The worship of the Virgin Mary, or the assigning to her
the position of patroness or protectress of the human race ; her
sovereignty, mediation, intercession, iin])cccability — the sole media-
trix of Christ.

18. The adoration of images, relics, etc.

19. The exemption of ecclesiastics from the civil power.

20. The talismanic eflicacy of assisting or being present at the
holy communion without receiving.

21. Tho undue prominence, given to the holy euchariHt uh an
luii of coromonial worship, on tho notion of ita being a daily
sucrifico.

TheBo are the points rejected at the l?,eformation. Theno are
moHt of them thingw which the ModiievaliHts are trying to ro-e«tabii8h.
I do not moan that they are in every cane planting them in their
developed state, but they are wowing the soodH of them. The enemy
did not plant full-grown tares. — Bev. W. E. Jelf.

LECTUEE BY " SENEX."

Reverend Sir, Ladies & Gentlemen,

I rise with a good deal of diffidence to address you on the subject
of our Church, " the Keformed Episcopal Church " j not that I
for a moment doubt the correctness of the steps we have taken or
the scriptural soundness of our faith and doctrine which I stand
here to advocate and defend.

But 'tis difficult even to do that without apparently attacking the
creed and faith of others, which 1 have no desire to do.

As a rule people are extremely sensitive on this point, especially
our Eoman Catholic brethren. But we have no quarrel with them,
and have no desire to say or do anything that could possibly be
construed into personal ofl'ence towards them.

I am sure you will all admit that there are many estimable good
Christians in that communion, and we cannot otherwise than respect
the conscientious Catholic who adheres to the faith he has been
born and brought up in, and who displays the same liberality towards
his fellow men of other denominations.

There is much good in tho K. Cc Church, and there are many
things we as Protestants cannot accept, otherwise we would not be
Protestants; and I cannot conceive on what gxound our JK. C.
brethi'en can either take offence at, or object to the stand we have
taken j unless it be, that it may be the means of preventing many
of our faith, perhaps some of our own children, from joining their
Church.

For I must admit, as 1 will endeavour to show you by and by,
that much of the teaching of tho Church of England as is at present
practised leads to the Church of Rome.

But I wouid ask our R. C. brethren, what would their course
be, if they found the Priests and Bishops of their Church advocating
Protestant doctrine from their pulpits and telling them that Confes-
sion, Priestly Absolution, the real presence in the Sacrament,
Baptismal regeneration, Praj^ers to the Saints and Virgin, &c.,
was all nonsense '

-1

y I

I uHk thorn, wouM they not tiiko tho Humo Htiiiul as wo havo
done? Most cortainly thoy would if noccssary. But in tboir caso
it would not bo necosHary as thoy havo a much more summary pro-
t'OHH of putting a stop to anything of that kind ; which unfortunately
does not seem to exist in the Church of Knglaml.

Wo therefore ask our R. C. friends to give us the same fair play
they would claim for themselves under similar circumstauceb.

" Relipfion is the minds coraiik'xioii,
Governed by birth, not self elecliou,
And most of ua do now adore
Just aa our fathers did before.

** Why should we then ourselves exalt

For what we casually inherit,

Or view in others us a fault

What in ourselves we deem a merit ? "

Thus the creed which all profbs.s arises as a rule from the more
accident of birth, and we generally desire to woi'ship as our
fathers did, and this is really the hoiul and front ot u* uifonding,
and that wo will not accept from a selt-constitute . Priesthood,
doctrine which our fathers did not believe, whie^' we were never
taught to believe, and which we don', want to .jlieve.

Tho Battle "^^'^ ch wc have to fight is unfortunatoiy with tho
Clergy and Bishops of the Church of England, th'^ crjrch of our
fathers, fi J in which we have been driven out. us i were, simply
because she has departed from tho Faith and gone UitQi another
Gospel.

And wo are perfectly justified in doing as wo have done
and leaving a body of whose religious principles wo disap-
prove. " Come ye out from among them and be ye separate,
saith the Lord, and I will receive you." Again St. Paul tells
Timothy that he " should not be a partaker of other men's ains,"
and is not a man a partaker of other men's offenses against Christ
who sots them forward in propagating their errors by his union
with them ; and does not he who consorts in every way with
teachers of error and gives his substance to sustain their churches,
sends delegates to their Synods, helps to pay tho expenses of such
assemblies, pays to sustain Eitualistic Bishops, Priest, &c., is he not
a partaker of tho guilt of such doings, and nocossarilj' offensive to
the Almighty and injurious to his fellow man ?

There is a class of Churchmen who almost believe the Church
of England to be infallible, or next door to it; but did not God's
chosen people, the children of Israel, fall from the faith ?

In 2nd Kings, 17 chap., 15 verse, wc find : " And they rejected
his statutes and his covenant, that ho made with their fathers, and
his testimonies which he testified against them ; and they followed
vanity and became vain, and went after the heathen that v/ere round
about them, concerning whom tho Lord had charged them, that ttiey
should not do like them."
2

Again 2 Kings, 9 chap, 12 verse : " And the children of Israel
did secretly those things that were not right against the Lord their
God. And they built them high places in all their cities and they
set them up images and groves in every high hill and under every
green tree.

" And they burnt incense in all the high places as did the heathen,
whom the Lord carried away before them, and wrought wicked
things to provoke the Lord to anger.

" For they served idols, whereof the Lord had said into them :
Ye shall not do this thing."

Again Isaiah, 9 chap. 16 ver. " For the leaders of this people
caused them to err. and they that are led of them are destroyed.

And under the new dispensation are we not also cautioned as to
falling from the faith.

St. Paul writes to Timothy. 1 Timo, 4 ch. 1 ver : " Now the spirit
speaketh expressly, that in the latter times some shall depart from
the faith, giving heed to seducing spirits and the doctrines of devils."
Also at 6 verse : " If thou put the brethren in remembrance of these
things, thou shall bo a good minister of Jesus Christ, nourished up
in the words of faith and of good doctrine, whereunto thou hast
attained."

Again 2 Timo, 4 chap., 3 ver : " For the time will come when they
will liOt endure sound doctrine, but after their own lusts they shall
heap to themselves teachers having itching ears, and they shall
turn away their ears from the truth, and shall be turned into fables.
But watch thou in all things, endure afflictions, do the work of an
Evangelist, make full proof of thy ministry."

Again 13 chap. Mathew, 26 verse : " For while men slept his
enemy come and sowed tares among the wheat and went his way.
But when the blade was sprung up and brought forth fruit, then
appeared the tares also. "

It may be asserted that these quotations may apply to us of the
Reformed Church. We will see how that is as we proceed.

I shall now as briefly as possible lay before you on what points
I conceive the Church of England has fallen from the faith, and I do
not think it will be a difficult matter to do so.

Some may say it is presumption on our part to judge the Church,
but, my friends, what ib the Church that we find paraded before
us on all occasions ? Simply a formless vision. There is no such per-
son and no such institution, apart from individual living Chriotian
men and women, and we are as much "the Church " as those who
pretend or assume to bo the sole Church.

Have we not got fair reasoning faculties as well iis they have ;
and are we to suppose that the Almighty gave us reason and does
not expect us to use it ? Some tell us to go to the Bible. That is
just where wo want to go and do go ; and we interpret it according
to our reason and experience and hj'^ God's other revelation outside
of i . Human life and human society are of God and rightly studied
are in au horItati\e law, and they all point to the weakness of man
and the glory, power and goodness of God.

)f Israel
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people

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y shall
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Hence I say we aro quite as able to judge of what is a sound faith,
as those who wish to dictate to us what after all is but their own
private judgment or that of frail, mortal men like themselves or
ourselves. '

His Lordship Bishop Lewis has been kind and charitable enough
to call us " schismatics." It ip certainly a new doctrine to tell us
dissent is schism. If it be so, one half of the Church of England is
certainly " schismatic." But we will see who the "schismatics" are
by and by.

One would imagine by Bishop Lewis and other clergyman con-
stantly parading the " Established Church " before us that it was a
model of perfection, although it is certain that it has separated from
— disowned — protested, against the religious standard to which it
adhered for almost a thousand years. It is not merely the supremacy
of the Pope it has cast off, it is a largo and substantial part of the
Roman doctrine and discipline. It avows now what formerly it did
not tolerate and teaches now what once it burned men for believing ;
that is, on the ground that it is the same Church.

It has blessed the Pope and anathematized him ; believed in
Purgatory, and repudiated it ; worshipped the Virgin Mary, and
. declared her worship to be idolatrous ; inculcated the invocation of
Saints and designate*! it a heresy ; enjoined the confessional and
denounced it, approved the Real " Presence" and denied it ; persecuted
the Wycliffites at one time, and the Catholics at another ; the
Protestants one day, and the non-conformists another ; and employed
the endowments of the same pious ancestors for the accomplish-
ments of all these various purposes. What moral significance can
attach to this ever changing Church ? and still it is not satisfied. To
be one thing after another was not enough ; it now aspires to be all
things almost at the same time. He who denies the doctrine of
Baptismal regeneration is declared to be a not less worthy son of
the Church than he who affirms it ; and he who takes neither side is
equally loyal, because, though one or the other opinion may be true,
neither of them have been autlioritatively regarded as essential.

The Clergyman who questions the inspiration of the Scriptures
will find, happily, that inspiration is not included in the articles of a
" Church which has given to all its sons free play in these questions "
(so says Dean Stanley). Or, should he favor the docti-ine of Tran-
substantiation, and ahsert a real and actual presence of our Lord
under the form of bread and wine in the Holy Communion, ho may
comfcrt himself that the Church in her formularies affirms that" the
body of Christ is given, taken and eaten in the supper only after a
heavenly and spiritual manner ; " bat that while she does not require
her ministers to teach that there is any other than the spiritual pre-
sence, she does not therefore exclude tlio idea — ho writes a modern
Essayist of note, — of the " Chui-ch " whose " rites and privileges " we
poor " Schismatics " are to bo deprived of — a deprivation both
unspeakable and inconceivable !

We as Protestants believe, and were taught from our childhood
to believe, that at the Reformation in the IHth century thefollowin}'

I •■

matters of faith and practice then existing in the old Churcli were
done away with : —

The invocation of the Virgin and Saints.

Seven Sacraments.

Unction of the sicif.

Prayers for the dead.

— The confessional and absolution.

Ablutions in the Holy Communion.

Tran substantiation or the real presence.

Making the sign of the cross, &c.

Now the question arises, do any of these practices and doetrine
exist in the Church of England to-day ?

I most unhesitatingly assert they do, and I proceed to prove that
such in the case.

In the first place have we not the fact staring us in the face,
of the Archbishop of Canterbury applying to Parliament for power
to put a stop to them ? The Bill has passed, but virtually it will
be of little use, as under its provisions action has in almost the first
instance to be taken by the Bishop of the Diocese, and we know
that a large majority of the Bishops are favorable to Ritualism. Let
us suppose a similar bill in existence in this Dominion. Could we
look to the Bishop of this Diocese to suppress Ritualism ? Why,
at the last Easter Meeting of his Yestry and Congregation, he told
them he had done all in his power to suppress it and would continue
to do so ! And how did he carry it out ? Why, within a few months
aftei-wards he nominated " The Priest of St. Alban's " as a Canon
of his Cathedral and his examining chaplain, (that is to examine
candidates for the Ministry as to their creed, &c.;) and Mr. Lauder
of Christ Church, he made an archdeacon, thus promoting to
high and responsible offices in the Church, two of the most noto-
riously Ritualistic clergymen in his Diocese. And this is what
His Lordship calls suppressing Ritualism I

The Archbishop of Canterbury and many other Bishops assert
the difficulty of suppressing Ritualism for want of legal power. But
there is a moral power as well as a legal power which Bishops can
use, but they don't. And while so little care is used to test the
opinion and doctrine of candidates for Holy Orders, while Ritualistic
clergy are promoted on all hands by the Bishop, while Curates over
whom the Bishop have full power hold Episcopal Licenses
while violating the spirit and letter of the law, and while contro-
versy on these vital questions is almost universally discouraged, their
Lordships the Bishops cannot be allowed to shelter themselves
behind these excuses.

One of the Curates in St. Stephen's Church, Dublin, issued
quiMly " A Manual of Prayers for those who had not time to pray,"
called " Portal's Manual," a book of the Slime stamp as the Roman
Catl'olic "Gai*den of the Soul." It was i)ut in circulation and the
ftttei tion of the Archbishop of Dublin was drawn to it, He was

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mil

I'cli wore

doetrine
•ovo that

the face,
power
y it will
the first
e know
^m. Let
ould we
Why,
he told
sontinue
months
a Canon
examine
Lauder
ting to
St noto-
is what

■i assert
)r. But
3ps can
est the
ualistic
38 over
icenses
contro-
1, their
iselves

issued
pray,"
loman
nd the
[e wa^

called upon to suppress the poisonous publication. The appeal was
made in vain. His Grace seemed rather to sympathise with the
movement.

The Protestant community were shocked and the laity, headed
by 80 clergymen, waited on the Archbishop with a protest against
this dangerous book.

The protest was laid before His Grace in vain, and to the astonish-
ment and bewilderment of Irish Protestants a counter protest signed
by no less than 78 of the Dublin clergy was laid before His Grace
asking " toleration " and expressing a hope that such " varieties "
might be allowed, that the terms of Communion should in no way
be narrowed.

Now, if these 78 Clergymen and their followers are not " Schism'
atics " I should really like to know what they are.

I think, my friends, wo have had some little experience of that
" Little Book " or one of a similar character circulated in this Diocese
and also in the Diocese of Toronto.

In a pamphlet issued by the Church Association of the Diocese
of Toronto, and of which His Honor Chief Justice Draper, C. B.,
is President, 1 find the following :—

" A Book, one of the publications of the most advanced Eomaniz-
ing party in England, styled the Path of Holiness, a first Book of
Prayer for the Young, compiled by a Priest, edited by the Eevd. T. T.
Carter, rector of Clewer, Berkshire, England, has been distributed
among the children of a Sunday School in this Diocese. It is for
sale in the Church Book store, in the city of Toronto ; and as we
have ascertained in the Church Depository of the neighbouring Diocese
at Kingston. The copy furnished to this Association is one of two
copies given, as the father deposes, to his sons, by their teacher with
instructions not to allow their parents to know that the hooks were in
their possession.'"

Objectionable as the book we are about to notice must be in the
eyes of churchmen, being subversive of the doctrines of our Church,
and inculcating Romish errors, the miserable deception taught by
the manner in which it was placed in the hands of young boys,
makes tlio matter worse, and must be abhorrent, not only to every
Christian mind but to every honorable and honest man.

The proceeding indicates so low a standard of moral rectitude,
and is so theroughly Jesuitical, and in accordance with the abomin-
able maxim that "the end justifies the means" a^ to be almost
incredible, were not the evidence of the fact so positive as it ii.

Under appropriate headings we place some of the poison-plants,
called from this so-called " Path of Holiness," along which our
children are invited to walk ; and which have been chiefly stolen
by its author, without acknowledgment, from the Popish " Garden
of the Soul."

l^'

I i ! ,

The making the " Sacred Sign of the Cross."

" As soon as you awake make the sign of the Cross," after which
follows a short Prayer.

" When dressed kneel down, and say. In the name j^n of the
Father and of the Son, and of the Holy Ghost, Amen," and f/^ then
other prayei*s.

The same form is enjoined at the beginning and close of " Noon-
Day Prayer " at the close of " Evening Prayer " and on various
other occasions.

One of the " Questions for Self Examination " is " Have T made
the sacred sign of the Cross carelessly ?

II.

The Cultus of the Virgin Mary.

Allusions to the Virgin Mary abound, both in the lessons and
Hymns — and the following prayer.

To be said at Morning & Evening Prayer.

" May the Blessed Virgin Mary and all the Saints pray for me,
that I may serve jxnd please God here and dwell with him hereafter
for ever in heaven. Amen."

III.

The Duty of Confession.

" When you are preparing to make your first confession you
should ask God to keep you with his Holy Spirit to remember what
sins you have committed from the time you can recollect anything
at all ; or if it is not your first confession, from the time that you
made your last confession."

"Confess singly, destinctly and fully all the sins that you re-
member,"

Prayer for confession — Form for Sacramental confession.

" Kneel down and say : Father^ give me your blessing for I
« 'M have sinned."

" When the Priest has given you the blessing say :

" In the name |3E| of the Father and of the Son and of the Holy
Ghost. BP

" I confess to God Almighty, before the whole company in
er which J heaven and to you my father ^ Ac.

" When the Priest gives you absolution bow your head and
K| of the 9 pray God to absolve you in heaven, while his Minister absolves you
IS then M upon earth."

■ " Noon-
various

ons and

" Questions on Self Examination."

T made " Have I kept from going to confession because I would not

give up some sin ? Have I, when confessing, concealed anything
which I ought to have told, or spared myself by making myself out
better them I really was ? Have I told any one what was said in
confession ? "

Christian parents, mark well ! Your child is given a book with
% instructions to keep it secret from you. Your daughter is taught to
^ make the Priest her friend and confidant to the exclusion of her pa-
rent, being asked at each confession.

" Have I told any one what was said in confession f "

The meddling priest is to an*ost that free communication and

intercourse which it is of such vast importance, and so great a

for me, safeguai-d, to encourage and retain between parent and child ; and

>reafler HE is to become a dealer in confidences between your daughter

and himself which are forbidden to you her mother.

I • TV

Penance.

)n you
r what

ything If *' Have I followed the advice given me by the priest in confes-

at you -Jl »ion and performed the Penance f &c., &c., &c.

" After your confession say : —

ou ^Q- .^ u -pQY these I ask pardon of God and of you, my spiritual

Fathery penancCf oounsel und absolution."

Sacraments.

In the Protestant Church there ure 2 Sacraments, Baptism and
The Jjord's Supper. But this book gives the following additional : —
Confirmation, Penitence, Holy Orders, Matrimony and Unction of
the Sick.

u
^1

VI.

The Evangelical Counsels.

Voluntary Poverty, Perpetual Chastity, Holy Obedience,

VII.

Transubstantiation or the Real Presence.

*' Have I always received the Holy Communion very reverently,
and, when I was ahle, fasting ? "

" O Blessed Jesus who art about to come to us Thy unworthy
servants in the blessed Sacrament of Thy body and blood."

" Before the prayer of Consecration say : —

" Most merciful God, look graciously upon the gifts now lying
before Thee, and send down Thy Holy S])irit upon this Sacrifice, that
Ho may make this Bread the Body of Thy Christ, and this Cup the
Blood of Thy Christ. Amen."

Acts of Worship.

" Worship and adore your Lord and,|Saviour Jesus Christ, God
and Man, who is now present on the altar ^ under the forms of Bread
and Wine."

" I worship thee, O Lord Jesus Christ, present in this Blessed
Sacrament."

" Say before you go up to the altar : —

" Almighty and everlasting God, grant that I may worthily
receive within me the Body and Blood, &c."

" Say when you get back to your place —

which

" May Thy Body, O Loi-d, which I have taken, and Thy Blood
sh I have drunk, abide within me."

baptism and
Iditional : —
Unction of

^ Act of Faith.

" O Lord Jesus Christ, very God and very man, I believe with
a firm faith, and confess that thou art verily and indeed present in this
Blessed Sacrament. For thou who art the Truth itself hast said : —
' This is my body;' ' This is my blood.' Lord increase my faith."

Act of Spiritual Commujiion.

" And since I am not going to receive thee sacramentally I
beseech thee to come spiritually into my heart."

^cc.

'' Litany of Our Lord present in the Holy Eucharist,

" Jesu, who ixvipresent upon our altars, veiling thy Majesty under
the forms of Bread and Wine ; J osu, who art worshipped and adored
by us on our altars.

" Jesu, the Food of Angels."

'^ Act of offeriny the Holy Sacrifice."

Bverently.
unworthy

ow lying

ifice, that

Cup the

" O most gracious Father,

accept this pure, this Holy Sacrifice
at the hands of thy priest, in union with that All-Holy Sacrifice which
thy Beloved Son, throughout His whole life, at the Last Supper, and
upon the Cross offered unto Thee, for me ^' * * * and
for all for whom He vouchsafed to die."

" Our Lord's true Body and His Blood,
The one true Sacrifice divine,
Are offered to thee, Lord of Lords,
Beneath the forms of Bread and Wine." \

vni

•ist, God
f Bread

Blessed

orthily
Blood

Praying for the Dead.

" For one departed— O Almighty and most merciful Father,
who hast taken my Dear * * * =i; to be with Thee in
Paradise. Give him more and more the happy sight of Thee, and
more and more of peace and joy, &c."

'■' Remember, O Lord, the souIh of thy servants and Hand-
maidens (especially ***;{;) ^ho have gone before us with the sign
of faith and sleep, the sleep of peace ; to them, O Lord, and to all who
rest in Christ, we pray Thee, grant a place of refreshment, of light
and of peace, through the same Christ our Lord. Amen."
8

IX.

" At the ablutions after Communion."

" Grant, O Lord, that what has boon ttikon outwardly with
tho lips, may with a pure heart inwardly bo rocoived, and that tho
gift vouchsafed in this life may avail to a true healing and salvation
in the life to come."

" Prayers for Choristers and Altar Servers."

" Help me always to behave with reverence and devotion when
I assist thy Priest at thy Holy Altar."

" We may well close the perusal of these extracts with tho
exclamation, 'Is tho good old Protestant Church of England come to
this ? Can we any longer say with truthfulness that the young are
more faithfully instructed in religious knov)ledge and religious duties f
The ceremonies sought to be introduced by this publication Cranmer
and Eidley, the sturdy reforming fathers of the Church, dismissed
in language alike expressive and unceremonious. — ''Their prodigious
sacrifices, their boyish processions, their uncommanded worshippings ;
and their confessions in the ear, of all traitery the fountain (i. e. tho
fountain of all treachery) wore, spoken of by thorn as " Popish trash
of which tho Church of England hould bo discharged." Can it he
our duty to stand quietly by and see our children taught to resume
the old clothes of Rome, which our Church throw aside 300 years
ago?" It would be tedious to follow minutely the exact resemblance
which the book under review boars to Roman Catholic Manuals in
use. Any Pr »testant must bo convinced, that if the teaching hero
set forth be permitted to continue there can be but one result ; and
ih&t is that our children will be false to the faith of their fathers."

In the face of this we are told that the Church of England does
not teach un-protostant doctrine ; and Bishop Lewis says " I fool
certain that tho basis of tho Church of England will never bo
narrowed. * * >l« jk * jfo branch of Christ's Church interferes so
little with the religious consciousness of individuals. There is within
her ample room for large differences of opinion as regards tho
minuti£e and details of theological science."

I have said, my friends, that this Bookthis— "Path of Holiness"—
was found in use in Sunday Schools in tho diocese of Toronto and
for sale at tho Church Depository of tho diocese of Kingston. ,

But we were scarcely prepared for the fact that it was found IfHst
Easter, with others equally objectionable to Protestants, in the
Sunday School Library of Christ's Church in this city, presided over
by now Archdeacon Lauder, who stated in explanation at tho
Diocesan Synod at Kingston that be had bought them for his own
private use and that they had got into tho Sunday School without his
^owiedgo — " Credat Judoeus Apella ! "

But we have proof that those Books were in the Sunday School
Library in this city, and further, that they were circulated through
the parishes around this City and placed in the Imnds of females
W'th injunctions not to shew them to their husbands or fathers.

But it is not among churchmen only that alarm is sprea<l as to
the undermining of the Protestant Faith.

At the conference of the Methodist Church of Canada held at
Toronto last September, the Kovd Gervase Smith, Representative of
the English Conference, delivered an address and referred to what is
called the Keet-Lincoln controversy, and to the influences which
were at work in many of the village populations of England to the
damage of Protestant Evangelical truth. He gave, among others,
the following extracts from bookn widely circulated by ministers and
others who are called Protestants — who were doing their utmost to
un-Protestantizc the good old land.

The following extracts from a Church Catechism recently
published were read : —

" We have amongst us various Sects and Denominations who go
by the general name of Dissentoi-s. In what light are we to consider
them ? A. As heretics ; and in our Litany wo expressly pray to
be delivered from the sins of " false doctrine, heresy, and schism."

"Is then their worship a laudable service? A. No; because they
worship God according to their own evil and corrupt imaginations,
-and not according to His revealed will, and therefore their worship
is idolatrous.

" Is Dissent a great sin ? A. Yes ; it is in direct opposition to
our duty towards God.

" How comes it then in the present day that it is thought so
lightly of? A. Partly from ignorance of its great sinfulness, and
partly from men being more zealous for the things of this perishing
world than for the Lord of Hosts.

" But why have not Dissenters been excommunicntod ? A.
Because the law of the land does not allow the wholesome law of the
Church to be acted upon ; but Dissenters have virtually excommu-
nicated themselves by set ling up a religion of their own, and leaving
the ark of God's Church.

" "What class of Dissenters should we be most upon our guard
against ? A, Those who imitate the most nearly the true Church
of Christ.

" But are there not some Dissenters who use the same form of

Erayers as ourselves ? ^1. Doubtless ; but the prayers of the Church
eing, for the most part, for the priest to offer up in behalf of the
people, it must be sinful and presumptuous for those persons who
are called dissenting teachers, to address the throne of grace, usui'ping
the priestly office.

M Is it wicked then to enter a meeting house at all ? A. Most
assuredly ; because as was said above, it is a house whore God is
worshipped otherwise than He has commanded, and therefore it is
not dedicated to His honor and glory ; and besides this, we run the
risk of being led away by wicked enticing words j at the same time.

by our prosonco wo arc witnessing our approval of thoir heresy,
wounding the consciences of our weaker brethren, and by our
oxumple teaoliing others to go astray."

The following is from the " Liltlo Office Book," which furnishes
prayers for " Prime Terce, Sext, Nones, Vespers, Complines, " etc.

" By the sign of the Cross deliver us from our enemies, O our
God.

" May Holy Mary succour the wretched, help the weak-hearted,
revive the sorrowing, instruct the clergy, intercede for the devout.
May all experience thy help who celebrate Holy Commemoration.

*' May the Holy Mother of God pray for us."

In a small prayer book, " intended chiefly for beginners in
devotion," the following Romish doctrines are taught : —

"May the intercession of St. Mary and all Thy Saints assist us
to obtain help and salvation ft'om Thee O Lord, Who 11 vest and
reignest world without end. Amen.

" Receive, O Eternal Father, this offering, which is now only
bread and wine, but will soon, by a miracle of Thy Grace, become
the True Body and Blood of Thine Only Son ; and with this Obla-
tion I desire to offer my most unworthy prayers, that through the
merits of Jesus Christ I may obtain all the grace I need.

" Most merciful God, the Father of our Lord Jesus Christ, look
gi'aciouly on the Gifts now lying before Thee, and send down Thy
Holy Spirit on this Sacrifice, that He may make this bread and this
wine the Body and Blood of Thy Christ ; and grant to me and to
all Thy people, by the grace of this Sacrifice, mercy and pardon
here, and rest and joy hereafter.

" At the words, This is My Body, This is My Blood, you must'
believe that the bread and wine become the Real Body and Blood
with the Soul and Godhead of Jesus Christ ; bow down your heart
and body in deepest adoration when the Priest says these Awful
Words, and worship your Saviour then verily and indeed present
on His Altar.

" Listen carefully to all the Priest saj^K to you, be sure to remem-
ber the penance he gives you, and receive the Absolution thank-
fully.

" Kneel upright at the Altar, and when the Priest comes to you
hold the jjalm of your right hand open and your left hand crossed
under it ; be most careful to receive into your mouth all, even the
smallest Portion, of the Most Holy Sacrament, since one Crumb or
Drop of It is worth more than the world itself.

" May all the Angels and Saints of God assist and pray for me,
now, and at the hour of my death. Amen.

Again, in further proof that the Church of England is " falling
from the faith," permit me to read to you a few interesting extracts
from an address of the " Church of Ireland Protestant Defence
Association. "

" Under a deep sense of responsibility to God, we feel cone-
trained to address you on the present peculiar circumstances of our
Church and our country.

■ai

•c

" Wo beliovo it to bo an indisputnblo fact that the Church of
England as a syHtcm, and a largo proportion of Iho Knglinh people,
aro becoming gradually and rapidly unprotcstantized. Sonio may
doubt ; wo thoroforo quote a few brief statements, and give factn in
Hupport of those statements.

,' Some forty years ago a movement was originated at Oxford, tho
object of which was to destroy tho work of the lleformation, and the
results of which may be seen by the following quotations. Tho
Lord Bishop of Gloucester and Bristol, in a recent charge to his
clergy, says : ^'

" Catholic truth, they urtfed (i. <'. the Ritualists), rauat now not only bo
^jreached, but seen and felt. The eye must influence the soul ; the outward must
suggest the reality of the inward ; tne trade of scepticism must be contrasted with
the tangible realities of a material worship ; the negative and the novel must, for
the very truth's sake, be contrasted with tho afhrmative and the traditional.
Hence, almost step by step, as doubt and suspended belief had advanced, Ritualism
and Ceremonialism — he feared he might even say, superstition — had advanced in
exactly the opposite direction. What they had. therefore, to deal with was not a
sort of fanciful and prelusive Ritualism, buo a settled materialistic form of worship,
which on the one hand claimed to be considered a practical protest against the
lawlessness of modern thought, and, on tfie other hand, the symbol of that longed-
for union which had always been a ruling principle of the Ritualistic movement.
And what was now the final issue ? Why, obviously, direct antagonism to tliat
earlier religious movement which either modified or abolished those usages — our
English Reformation. It was now no use in disguising the fact. What was, or
rather, had been, called the Ritualistic movement had now passed into a counter-
reformation movement, and would, whenever sufficiently sustained by numbers
and perfected in organization, reveal its ultimate aims with clearness and decision.
Such were the grave difficulties with which the loyal members of the Church of
England had anxiously to contend."

(( (

It is,' observes the Quarterly Review 'a distinct anti- Reform-
ation movement, a systematic attempt to undo the work of the
sixteenth century.'

" 'The work going on in England,' writes tho Union Review,
is an earnest and carefully organized attempt on the part of a ra]udly
increasing body of priests and laymen, to bring oar Church and
country up to the full standard of Calholic Faith and ])i"actice, and
eventually to plead for her union with the Church of Kome.',

" Again, ' If wo were to leave the Church of England, she would
simply be lost to Catholicism. Depend upon it, it is only through
the English Church itself that England can be catholicised.'

" Again, ' We hope to draw the Protestants to the Church of
Rome. But when ? ah ! when ? Tho time cannot bo very far off.
We derive our confidence from the progress of the past. In twenty
years hence Catholicism will have so leavened our Church, that she
herself, in her corporate capacity, will be able to come to the Church
of. Rome and say, 'Let the hands which have been parted these three
hundred years bo once more joined.'"

" ' The whole ])urposeof the great Revival has been to eliminate
the dreary Protestantism of the Hanoverian perhxl, and to restoi-o the
gloiy of Catholic worship.'

'* In illiiHtnition oi'tlioso Htatomonts, wogivo tho following facts :

'TIki Rov. H. liiirno, writing in 18(54, nnyn it in ' a melancholy
fact tlitit moio than tivo Imndroil of 0!ir niimbor (cio'.gy) have, Hinco
the year 1842, openly joijied tho Jiomish ('Onimiunon.'

" fii ISi!.') one liundiuHl and iiinoty-eight cloi-gymen wrote to
Cai'dinal l'ati'i//J, Fiot'ocl of Ihe Saorod College at J{onie, requesting
to be admitted into the communion of tho C^luirch of Komo, and woro
refused on the ground that they wei'o not prepared to ackfiowlodgo
the place and prerogatives claimed by thj Pope.

" Kleven hundred clergymen recently petitioned for union
between the Chuieh of England and the Church of E(mio ; and four
hundred and eighty lately petitioned the House of Convocation for
the establi.shmiwit of a priestly confessional.

" Our I'roLestant worship is gradually losing its spiritual charac-
torand, in the Ritualistic churches, is becoming more and more assi-
milated to that of the Church of Jlomc. Such churches have viiHtly
increased, .'ind are still increasing in number, and from them there
is a continual slrean\ of converts drifting towards Komanism.

" Tho liov. IT. Wagner of Brighton, says: — ' Protestantism as a

religion is on its deathbed It is fast falling, and, by God's fav^our,

will soon be at an end.' — See Rock, Nov. 20, ISfiS.

" Jf asked, how are wo to account for the fact that Romanism,
which is losing power and influence in every country of Europe, is
thus spreading in England, we are compelled to confess, and wo do
so with great pain, that we believe it is, in i^reai mosiivG, attributab Id
to our present Prai/cr Book as tho prime source and cause.

"The subject deni'mds calm and impartial examination.

" By the repeated corruptions of the Prayer Book, wo arc brought
into a strange and, we must acknowledge, a painful dilemma. Wo
have a Prayer Book which is a combiruition of truth and error, of
light and darkness, of Protestantism and essential Romanism. Wo
have Protestant Ai'ticlcs as a standard of our faith, and Romish for-
mulai'ies which i-iilc our practice.

" What has iho Churcli of England to do with the spirit and
principles of the Relbrmers, except to get rid of them as quickly as
possible? Wo will have nothing to do with such a sot." — Church
News, Feb. ID, 18GS. " The Articles," it is commonly observed,
" must bo got rid of as Protestant and heretical." — Remedy for
Romanism in the Church of Em /land, by the Rev. Henry Fry, B.D.,
page 25.

" The Times says : — ' It is now established that a clergyman of
tho Church of England, may teach any doctrines within limits which
only oxtromo subtlety can distinguish from Roman Catholicism on
tho one side, from Calvinism on another side, and from Deism on a
third."

" The Echo says : — ' Except tho rocognition of the authority of
the Pope, what is there left to distinguish that Church from tho
Church of Rome, or a Protestant from a Romanist? '

" The Westminster Gazette, tho reputed organ of Archbishop
Manning, says : — ' That the effect of recent legal judgments is to

■ak;

allow the most contradictory doctrinos to bo publicly hold and tau/,'ht
in tho Anglican Church.' Again, ' Anjjlo-CatholicH... may contimio
now without foar of penal con.soquoncos, to loavon tlu> immonso mass
of Protestantism with (Jatholic truths. Tho adoration oi tho lOuchari.st,
tho sacritico of tho Mass, tho sacramental character of j)enance and
confession, tho invocation of the Mother of (rod and of tho Saints,
prayers and masses foi* the dead, arc Christian verities which are
not now denounced as idle fables or blasphemous inventions, but arc
permitted to bo taught, in the Protootant Church.'

" In the face of th(!se facts, it is ])Uorile to deny that certain forms
of tho Prayer Book inoulcate llomanism. To deny it would expose
ourselves to the siispicion of either insincerity or imbecility.

"We appeal," writes the UnuM Jicview, "to the Rti'bi-ics and
formuhe of our present Book of Common Prayer, in j)roof that tho
Church of Kngland retains the same doctrines and usages since tho
JReformation as before."

" Speaking of some of the foi'muhiries. Dr. Newman writes, * Thoy
wore drawn up with the ])urpo>,e of including Catholics," and again,
" We are using them lor the i)urposo for which their authors framed
them.'

" Tho "P'tualists affirm that they * aro bound by their ordination
vows to obL.;rve the oi-dinaiices of the Pra^'er Book, and that these
ordinances prescribe the sacramental services of the J^)nlan Church."

"' Their priesthood,' they maintain, Ms the same in ouU-e and
authority as that of tlie Church of Rome, seeing thut their ordiiuitiou
is in the same form as that of tho Church of Rome.

"The Divine authority of tlie Church of Eome, they maintain, is
acknowledged by the Church of England, seeing that the validity of
its priesthood and their right to enter into tho ministry and bono-
ticos of the Anglican Church without being re-orduined, is i.^rmally
acknowledged, whilst the ministers of the Xou(.'onlbrmist Cb.urches
aro treated as schismatical laymen.

" Thus, by an appeal to the Prayer BooJc, the Ritualists intrench
themselves in thoir present position, and we cannot dislodge thorn.
Wo charge them with dishonesty and unfaithfulness ; they retort, in
like manner, upon ourselves.

" 'Which,' writes Dr. Pusey, ' is the most faithful to the Church
of England ; wo, priests and laity, who take solemn words of hers in
thoir literal meaning or thoy who do not ? ' — Letter to the Times,
Nov. 29, 1866.

" ' Surely th.i people of England," writes the Kov. F. Murray,
' will consider him to be the mx>st honest tiian, who believes the words
of tho Ordination Service and acts as a Priest, rather than tho man
who, in fact, calls the Prayer Book a lie and a sham, and denies the
veiy title which, by his own consent, he permitted to be openly,
solemnly, distinctly given to him." — Letter to the Times, October
25, 1866.

" And now, we aj^poal to you, wliother the evidence which wo
have brought forward does not indisputably prove, that the Komish
element has been largely introduced into our Prayer Book, for the

very purpose of winning over the Eoman Catholics, and including
them in the Church ? We appeal to you, alHO, whether this com-
promiKC has not been the source and spring of an extensive defec-
tion from the Protestant faith ? And, moreover, we submit, if this
Boraisli clement was introduced, not by the Reformers, not by Pro-
testant Bishops, not by Convocation, but by the Crown, as a matter
of State policy, why should there be a moment's hesitation in remov-
ing it ?

" If it be now decided by the supreme legal tribunal, that the
Prayer Book permits what is barely distinguishable from that which
the Articles condemn as " blas])hemous fables and dangerous
deceits " — if it be now indisputable that the Prayer Book is used for
the purpose of propagating that moral rinderpest which plagues our
land, is there a friend of evangelical truth who will not demand its
thorough revision ?

"If he who mixes poison with the food of a child, would be
liable to the extreme penalty of the law, what penalty would not
they deserve who would mix ])oison with the spiritual food of
hundreds of thousands of the children of the Church foi- generations
to come ?

Protestants of Ireland, we are brought into an anomalous posi-
tion. That organization which we have been accustomed to regaixl
as the Church of the Reformation, is now being used, not for the
ditfusion of its principles, but for their extermination !

" It is the sacred duty of eveiy lover of truth to avow his prin-
ci])les at the present juncture. The question is, whether germs of
Romish eri'or shall be perpetuated in our Prayer Book or not ? Wo
cannot be neutral in this matter. To do nothing is practically to
encourage the evil. To be silent is to consent. If we acquiesce,
though we may profess to be Protestants, we belie our profession.

" And, in furtherance of this cause, wc appeal, not to you only,
but to all true Protestants. It is not a question of mere sectional or
local interest. It is a national question. It affects the Protestants
of the whole British Empire. A large number of our nobility and
gentry liave already been ensnared. Tens of thousands of our people
have been led over to Rome. Others are on the way. Inroads are
being made every day on our common faith. Active measures arc
imperatively demanded. To carry them on large resources are
required. Who will have the honour of taking the lead in this holy
cause ?

" We have two objects i'l view-— to purge our Prayer Book of
error, rind to present to the world a pure Evangelical Episcopal
Church, and then, in the strength of victory, to aid our brethren in
England, where redoubled exertions are needed to withstand the
unceasing efforts of that powerful combination which is labouring
avowedly to unprotestantize both our Church and our nation. " En-
gland " (says Dr. Manning) " is the fortress of heresy. If we can
strike down heresy in England, it will be struck down throughout
the world, and the world will be at the feet of the Pope."

" This question h;is a most solemn aspect. It has relationship to
God. We arc engaged in the reconstruction of that which professes
to bo His House, and we cannot conceal from ourselves the respon-
sibility that attaches to that office. What is to be our standard —
what our guide ? Are we to follow the traditions of men, or the
Word of God? Are we at liber tj' to order God's House without
seeking to bo subject to God's Word ? If the curse of God is pro-
nounced upon those who would corrupt the Gospel (see Gal. i.), shall
wo join in perpetuating some of the worst principles of the Apostacy,
as if antiquity could sanctify heresy and convert error into truth ?
Let those do so, who will and who dare : as for ourselves, we de-
clare, before God and om* country, wc will not.

By order,

'• THOMAS H. THOMPSON,

Hon. Secretaiy."

" Office of the Association,

" 14 Westmoreland Street, Dublin."

We know that there area very large number who remain in the
Old Church, who entertain precisely the same views regarding the
errors that exist in it that we do, but who remain under Uie hope
that the Church can be reformed from within. Many who have left
it lived for years and years undei- the same ho])e, and tinally left,
seeing no prospect of their ho])e being realised.

Many looked forward to the lale Diocesan :ind Provincial
Synods, that some action would be taken Lhcre to put a stop to the
Ritualistic practices and teaching which ai-e slowly but steadily
making headway in the Dominion. Again they were disappointed.
Nothing, actually worse than nothing, was done in that direction.

What was the routine at the Synod at Kingston ? Over the
Altar in the Cathedral was disployed a large golden ci'oss at least 6
feet by 3, and when the Clergy entered the chancel arrayed in " Milli-
nery "of all sti i}jes and colours, they bowed towards the altar after the
manner of the Roman Catholic Church, as if there v^as something
more there than simply the handiwork of a carpenter and an
ux>holsterer.

At the Creed they one and all t'lrned their backs on the Congre-
gation and faced the Altar.

The service was intoned in a sort of monotonous whine by the
" Priest of St. Albans " who seemed to take great delight in hearing
his own voice. It could not be said that the Congregation prayed,
but that the '' Priest of St. Albans " and others of the Clergy sang
theirprayers for them.

The Revd. Mr. Petit, Rector of Richmond in this County,
preached a sermon from the Text, " I speak concerning Christ and
the Church," and the whole toimr o' his sermon wont to sl^pw that
the Church of England was ttie sole Church of Christ.

\i\

At the close of his sermon, referring to the Almighty being
omnipresent, he said ;

" The Lord Is in his holy temple, in his presence we meet, in his
presence we offer up our prayers and praises, and before his altar upon
which he is veiled in His own chosen symbols, we bow our heads, and
bend our knees, andpariake of his body and blood."

Is this Protestant doctrine, my friends ? Or is this " falling
from the faith " ?

Of course this Christian and £Jducated GenUeman could not let
the opi^ortunity pass, without having a dash at us of the Eeformed
Episcopal Church and at the same time exhibiting his Christian
charity towards other denomination 9. He continued : —

" Some cannot see any difference between the Church of God
and the way of the multitude of societies around her, or between her
priests and those who serve at other altars. They look upon all organ-
ization s for professing Christ and all places for worshipping him as
equally good and acceptable to God ; and even now as of old, some
are one day in the Church, the next day bowing the knee at some
other shrine. And hence also upon the least appearance of evil or
the slightest cause of offence, some leave the body of Glvrist and go out
from his presence, to wander in the dark and to go they know not
where.

" Some men quite forget that as the body of Christ is composed
like human beings — it is subject to passing evils. They forget that
* the soundest and healthiest human bodies sometimes undergo slight
disorders.'

" The perversions toEome or Cummins are, as in bodies of flesh,
only as boils that break forth on man or beast. It leaveth the body
purer and better than before.

" They are evidences of some slight irritation or functional dis-
order, but no sign of weakness or want of vitality, but rather of a
Bound strong and vigorous condition."

And the Eeverend gentleman should have added that the " func-
tional disorder " had become so deeply rooted that the Archbishop of
Canterbury had applied to Parliament to put the Church into
quarantine.

He is a very nice Christian minister is Mr. Petit — he is so liberal
and acts on the Scripture text " Judge not that ye be not judged."
He will soon be a Canon and Examining Chaplain, or an Arch-
deacon. He is fishing for it very earnestly.

But the Eev. Mr. Petit should have gone further and told his
hearers, that it was not "Boils " the Church was afflicted with, but
a Cancer, eating into hci very vitals and attempting to destroy the
Protestant Branch grafted on at the Eeformation.

The Eeverend gentleman said some cannot see any difference
between the priests of the Church and those who serve at other altars.

He never made a truer remark in one sense, for it was a difficult
matter indeed at the Kingston Synod to see the difference between
the dress affected by many of the clergy and that of a set of Moaks
and Friars of the Church of Eome.

and

The whole affair was more like a burlesque than a meeting of
the clergy of a Christian Church.

Let us now take a look at the Toronto Synod.

When some of the pamphlets containing letters addressed to
Bishop Lewis and others through the Ottawa Press, were received
from the Post Office and laid on the table addressed to various mem-
bers of the Synod, one reverend gentleman remonstrated strongly
that it was a breach of privilege to introduce or circulate any such
pamphlets bearing " Infidelity " on the face of them. These " Suc-
cessors of the Apostles " don't like plain truths. They jDrefer some-
thing of an ambiguous character, on which they can put a construc-
tion to suit their own purposes and thus "humbug" the Laity.
" Scnex " and " Luther II " wrote too plainly to suit their purposes,
and it is a lucky thing for them both, that we have no inquisition
now-a-days or they certainly would have had the " Thumb Screws "
put on them by the would-be Inquisitors.

The subject of Eitualism was brought up, but the Eesolution was
voted down by a large majority.

On the question of union with other churches, the Eevd. Dr.
Darling, the "Eitualistic Priest" of Holy Trinity, Toronto, said:
" He could not believe that the Society formed 250 years ago by John
Knox was that which was formed by Christ, and he differed honestly
from those who thought otherwise. lie looked with the greatest
respect on other Denominations, but they were human societies and
like human things generally would pass away, while the Kingdom of
God (the Church of England) would last for ever. When the several
parties in the Church were at one with each other and when their
unhappy divisions were at an end, it was their time for them to
speak of union with others."

Here is another specimen of High Church liberality and self
sufficiency. The Presbyterian Church is a " Society formed 250
years ago by John Knox." The Methodist, Baptist and other j^
Protestant Churches in the ej^es of this " Eitualistic Priest " are
" human societies " ; but the Cliurch of England, founded by an
Apostate Priest of tnu Gluuch of Eonie, is " The Kingdom of God."
Was ever such blasphemy before uttered ?

The only manly voice that was heard among the clei'gy as
against Eitualism was that of Dean Grassett, of the Cathedral,
Toronto, who, to the lioi-ror of his licaroi's, disavowed his belierin i
'•' apostolic succession " and denied thai he ever taught it. But still
the Dean retains his living and remains in the Church of many
beliefs.

As regards The Provincial Synod of Montreal, its action may
be summed up in the words — Nothing was done. A motion for the
revision of the Prayer Book, excluding all objectionable doctrine,
was voted down.

On the formation of the Eeformcd Episcopal Church in Ottawa
last winter, we went peaceably out of the old Churcii, and dosirecl
to be allowed to follow the dictates of our conscience.

But that privilege wan not allowed us, His Lordship Bishop
Lewis denounced us as a body from his pulpit, but not satisfied with
that he caused his sermon or address to be printed and placed for
sale in the Book stores of the City.

I hold a copy of it now in my hand. Referring to us of the
Eeformed Episco])al Church he says : " T am not very apprehensive
as to the result, it is seldom of any use to speake in tei-ms of
remonstrance to people who are bent on schism. Movements of this
kind are easily set on foot and often as easily die out. "

I am inclined to think that by this time His Lordship's ap-
prehensions are somewhat awakened as to the result, if we are to
judge by the extraordinary zeal exhibited of late by His Lordship
and clergy in this Diocese, with the fact staring him in the face
that the Reformed Episcopal Church now numbers 8 Congregations
in Canada, including the Pastor and seven eighths of the Congrega-
tion of Chj-ist Church, Victoria, British Columbia ; and that Pastor
a Dean of the Church of England who has had charge of his present
Congregation fov the last 20 years, a gentleman of high intellectual
att.iinments revered, respected and beloved by the^vhole community
in British Columbia. So that the " Movement " does not look very
like " dying out.

Again His Lordship says : " I have no intention of attempting
to refute the Theology of the newly attempted Sect or to expose the
unscriptural character of their errors."

With all due respect T am of opinion that it was His Lordship's
duty to have pointed out to us our ejTor if we were in error. But it
did not suit His Lordship to do so, and for the best possible reason,
viz : That he could not.

His Lordship again says : " There are Bishops, Priests and
Deacons to day who hold our disbeliefs and their livings as well."
Certainly a stronge admission from a Bishop of the Church. How
can we otherwise than believe that they prefer the Fleshpots to the
Faith ?

By whom is the greater honesty displayed ; by those who leave
or those who remain in a Church in whose faitli they do not believe ?
Or is it sound or honest to renuiin and cs])ecially minister in a
Church with half a dozen faiths.

" For many walk, of whom 1 have told you often, and now tell
you even woepiv)g, that they are the enemies of the Cross of Christ,
whose end is destruction, Avhose God is their belly, whose glory is in
their shame, who mind earthly things."

His Lordship further says : " The Church of England is the
Church of the Educated, and the great majority of the highly educ-
ated classes are members of the Church."

And His Lordship might have added it is the Church of the
Fashionable classes also. But T have yet to learn that the Educated
classes are the most religious or that virtue and morality are confined
to that class. My experience tells mc that there is quite as much
pure religion, virtue and morality under the Homespun as ever
there was under the Bioadcloth,

And it is a question yet to be solved whether a high education
renders a people more religious or otherwise. If we are to take
Germany as a sample, whose peoj^io are admitted to bo the best and
most generally educated people in the woi Id, I am afraid the argu-
ment will not apply.

His Lordship does not exactly curse us, though he uses the quota-
tion, "If any man start a new sect let him be anathema," (an
ecclesiastical curse.) He seems to have forgotten or denies that the
Church of Enfj-land came out of the Church of Eome. But " curses,
like chickens, come home to roost."

His Lordship also tells us, " That wo will be inadmissible to the
communion and deprived of all the privileges and rites of the
Church."

Well ! if we believed that no other Church possessed rites and
privileges quite as orthodox as those of ihe Church of England, we
might be alarmed. But as we believe that the communion and
other rites of our o\\ ii Church, of tlie Presbyterian, Methodist, Bap-
tist and all other Protestant denominations are quite as acceptable
in the eyes of Almighty God as those of the Chui'ch, over a ])ortion
of which His Lordship presides, our minds are quite easy on that
point.

His Lordship in conclusion says : " We are not the men to fix
the standard of orthodoxy or to revise the Book of Common Prayer.
Rather (says he) let them revise tlieir own life and conduct and by
repentance and amendment fit themselves for the task of studying
the Bible and Prayer Book intelligently.

As we happen to believe that wo individually are answerable to
Almighty God for our Faith, we prefer to follow the dictates of our
own reason and conscience, with the help of God, rather than be
guided by a self constituted and airogaiit Priesthood, who would
make us believe all the doctrine of the Church of Rome for their
own selfish ends and to render themselves important.

As regards our "life and conduct" I have no hesitation in
saying that the Congre|,^ation in this city (now numbering some 400
souls) will boar fair comparison with any congregation in his Lord-
ship's diocese. His Lordship's insinuation to the c^ntrarN'- notwith-
standing.

And as to our studying the Bible and the Pra^^er Book, it is just
because we have studied them both thoroughly, that we have revised
the Prayer Book and expunged from the latter everything not borne
out by or not in accordance with Holy Writ.

And thank God we have now a Prayer Book and Liturgy, not
only acceptable to ourselves, but to all other Protestant Churches
and with all of which we are in full accord.

Our pulpit has been occupied by Ministers of both the Presby-
terian and Methodist Chuichos, and Congregational and Baptist
Clergymen have assisted our Bishop in the Ordination of one of our
Clergy.

This seems to me like a union of Protestants, rather than
dividing them, as some accuse us of doing.

Wo hear it advanced by many that Ritualism has not m.ade
much progress in Canada. One thing is certain, it has got a foot-
hold. Tlio wedge in in, and ever}- exertion in heing made by many
of the Clei'gy to enhirge the opening.

For j'cars back Eitualism has increased rather them diminished,
and it has developed into a simple system of imitation.

In the services, books and practices of the Ritualists everything
is a mere copy of what is seen in lioman Catholic books. They
imitate the ways of a Church whicli captivates their fancy, though
they are indisposed to submit to its demands.

The Clergy as a rule have no idea of joining the Eoman Church,
the self sacrifice of a Roman Catholic Priest they don't believe in ;
nor do they feci dis])Osed to give up their comfortable livings and
lead a life of celibacy.

, Their object is to turn the Protestant Church of England into
what they call an English Catholic Church, with all the forms,
ceremonies and pretty much all the faith of the Church of Rome.

They have made the F^nglish Communion service a sort of
" High Mass " and call it so, and while they use the usual prayers of
the Church, they adopt gestures and wear dresses, as closley as
possible resembling those of the church of Rome.

As a sample of the latter permit me to read you the following
extract from the Prince Edward Island " Now Era."

" CoNFiRMATFON. — The Bishop of Nova Scotia held a Confirma-
tion in St. Peter's Church on Sunday evening 14th. The Church
was ('enscly crowded, Uiany having to stand. The A-ltar was vested
in white frontal and red super frontal ; the usual festal color. Four
vases of flowers stood on the rotable, two on each side of the Altar
Cross. The font was neatly decorated with flowers. At 6.30 the or-
ganist plaj'ed a soft voluntary, and shortly afterwards the Choir, in
cassocks and surplices, preceded by the Cross bearer, issued forth
from the Ycstry. followed by the Priests, and Bishop's Chaplain
bearing the Pastoral stalf, the servers, and the Bishop in his Epis-
copal robes. The service commenced with singing a Hymn. The
Litany was then sung from the faldstool by the Rev. Mr. Ellis. After
which the Prefat-c to tlie Confirmation offi.ce having been read l»y
Rev. Mr, Hodgson, the Bishop advanced to the Chancel rail, and at
considerable length, addressed the congregation on the nature of the
ordinance, and the position given it by the Church. He also addres-
rod the candidates, giving them sound and excellent counsel. Having
put the usual question to the candidates, the answer to which was
firmly and decidedly given, he proceeded to the^.ltar and commenced
the Pj-'' > the Venl Creator having been sung, the candidates
24 in 1. >.', were severally presented to the Bishop and received
the J.I) 1 ' on of hands. The Confirmation oflice being concluded,
His L» ' hip at' mdud by the Cross bearer, and servers, proceeded
to the pulpit aiKi j^>reachod an eloquent sermon.

" After the sermon, during the singing of a hymn, the offertory
was rniule. A solemn Tc Dcum was then sung, the choir being rang-
ed in a semici'/cle facing the altar. The music of the Te Deum was

by Dr. Mosley, and wan well rendered in iiniHOii, the service was
concluded by the Bishop pronouncing the Benediction, the Pastoral
Staff being held in his loft hand. Besides the Prio^^ts in charge of
^he C urch, we noticed in the chancel, the Eev. JDr. Wright (of
Montreal). The Bishop left by train, for kSiimmerside, whei'c he was
to hold a Confirmation the same day."

They glory in disobeying the decisions of the Courts of Law
which are against them and deiy the orders of their Bishops as
wholly undeserving of respect.

And after all tlieir whole production is but " Bruniageni ware,"
tis not the real thing, not the true gold they would have the world
believe j but only a miserable imitation which they attempt to pass
off as the genuine article.

Confession is their strong point. They tell us that the direct
aim of confession is the obtaining pardon of the sins thus detailed,
at the hands of a priest who has received the Holy Ghost for the
special purpose of enabling him thus to forgive them.

This confession and absolution they assert arc absolutely
necessary to the forgiveness of sins committed after baptism,
(according to the doct)-ine of Eegeneration of the Cliui-ch of England,
baptism of water washes away all sin, gives a new heart and a holy
nature.)

In fact, in plain words they assert that those who are not thus
absolved are excommunicated. Their sins are not forgiven, they are
dead in their sins, though remain ing"apparently members of a visible
church.

Bishop Lewis says the dilfercnce between the Confession of the
Church of Rome and that of the Church of England, is, that the for-
mer is obligatory, the latter volutitary.

Let us see iiow that is. To my mind it is a distinction, certainly
without great difference, when we reflect that several hundred clergy-
men of the Church of England are constantly working on the most
sensitive consciences to which tliey have access, telling theili that
they are excommunicated, if they do not go to confession and receive
absolution from some episcojjally ordained Priest. Here they are
exercising a spiritual terrorism which almost amounts to compulsion,
for they wind up by impressing on the minds of their people that by
their own acts they shut themselves out from the Communion of
Saints and are dead in their sins.

From. Bishop Lewis's remarks one cannot come to any other
conclusion but that he approves of Confession to a Priest, when
voluntary (as he terms it) on the part of the penitent ; and he of
course believes that the Clergy of the Church of England have the
power to absolve or retain sin as ** Successors to the Apostles, " other-
wise he does not believe in his own ordination.

But His Lordship's creed is of a milder foi-m than that of the
celebrated 483 clergymen who signed the address, to the House of
Bisbops, asking them among other novelties to institute a regular
Order of Confessors for absolving the members of the English Chui'ch
from their sins.

The Bishops did not accede to their memorial, but wo have the
fact staring us in the face that at that period 483 ministers of the
Church entertained such extreme views. And we liavc no reason to
believe that they are diniinished in number, but rather increased,
judging from the audacity with which they put forward their views.

Witness the following notice issued for the direction of persons
in the habit of or desirous of confessing to the priests of a church in
the heart of London and un'ler the supervision of the Bishop of
London.

" St. Alban the Martyr, Holborn."

" A priest will attend in the Sacristy to hear confessions at tho
following limes:

" Wednesday : — 10 a.m. to 12.30; 2.30toY.45; and after
evening service for any who may desire it.

" Friday : — 2 to 6 p.m.; for women only.

" Saturday : — 10 a.m. to 12.30, for any one ; 2.30 to 6 p.m. for
men only , G to 7.45, for girls only ; after evening service for any one."

Such is a specimen of the practices of the church of whose "rites
and privileges " we poor '' schismatics " are to be dejH'ived ; prac-
tices which are actually carried out under the very nose of tho
Archbisho]! of Canterbury.

As to any reasoning with these people, it is useless. They hold
in your face the Book of Common Prayer as their authority, but only
use such portions of it as suit their argument, viz, those portions
which we have expunged under the authority of the 39 Articles of
the Church.

They teach the children the Prayer Book but never one word
of the 30 Articles is heard of.

Having spoken of the '' Prayer Book " let us look into it.

In the Catechism we find the question : What is the inward
part or thing signified ? Answer : The Body and Blood of Christ
which is vcrili/ and indeed taken and received by the faithful in the
Lords' Supper.

Plain words indeed. If they mean what they indicate it is not
Protestant doctrine. If they do not mean it they have no business
+herc ; still our children arc taught them without comment.

CONFIEMATION,

It is so called because it is supposed to complete the admission
of the person into the Christian Church and qualify or tit him to
partake of the Lord's Supper.

And according to tho English Church tho Bishop claims that by
the imposition of his hands, he gives to them the Holy Ghost. Ono
frail mortal like ourselves assuming such power seems monstrous
indeed.

But we find in the Confirmation Sei-vice in the Prayer Book,
the first prayer the Bishop says as follows : " Almighty and
overliving God, who hast vauchsafed to regenerate these thy servants
by water and Holy Ghost, and hast given nto them forgiveness of all
their sins, etc."

Now, my friends, I should like indeed some Bishop to explain
to us how this has been brought about. The words are plain, there
is no hope or prayer that they may be regenei-ate and their sins
forgiven, but a positive assertion that such is the case. Certainly very
consolatory if true, and perhaps a happy state of mind if people
could be brought to believe it to be true.

There is no foundation in Scripture for any such doctrine, and
wo of the Eeformed Episcopal Church only look upon Confirmation
as the act of young people making an opeu confession of their Faith
in the Lord Jesus Christ, and of their desire to serve and follow him,
as they walk through this world of sin and danger.

OEDINATION.

In the Prayer Book, in the ordination service for the Priests*
we find the following : —

" Eeceive the Holy Ghost for the oflSce and work of a Priest in
the Church of God, now committed unto thee by the imposition of our
hands. Whose sins thou dost forgive they are fergiven and whose
sins thou dost retain they are retained, &c."

Here, my friends, in very plain words, is a sinner likeom'selves,
by the imposition of his hands, conferring upon another sinner the
Holy Ghost and giving him the power to forgive and retain sins, the
highest attribute of Almighty God. And still we are told this
Prayer Book is perfection itself and requires no revision.

This imposition of hands by a Bishop makes a Priest of God and
a " successor of the Apostles." If this is not blasphemy, it certainly
is closely allied to it.

But let us see what value is to be attached to this ceremony.

A celebrated writer, " Enoch Mellor," in treating this subject,
says :

" "What if every Clergyman in England, from the Archbishop
of Canterbury down to the last ordained Deacon, could shew the
chain of succession without flaw ? What if the Mystic Grace flowing

from apostolic hands was so persistent and indefeasible, that it
would run clear and untainted through simony, drunkenness,
murder and every other sin, in those through whose liands it ha»
demonstrably descended, if it have descended at all ? What, I say,
in that case is it worth ? Grant the fact. What is its value ?

" There comes one on whose head the hands of the Bishop of
Oxford have just rested, cementing as they rested there the couver-
Bion of the neophyte or novice with the wondrous chain.

" Let UH venture to question the young man, who not unnaturally
thrills with the excitement of his new orders.

" ' You have just been ordained to day ? ' — ' I have. '

** ' Can you speak with tongues which you have never learned ? ' —
' I cannot. '

" ' The Apostles wrought miracles, can you imitate them in this
respect ? ' — * I cannot.'

" ' When the hands of the Bishop were laid upon your head were
you conscious of any special illumination ? ' — ' None.*

" ' Your passions have they been subdued by the act ? ' — ' I fear
not.'

" ' In fact so far as the testimony of your consciousness goes,
you cannot depose to any intellectual or moral bestowmont which
the Bishop's hands have left upon you as a sign and proof of apos-
tolic succession ? ' — ' 1 am not aware that I can.'

" ' Did you ever hear of any one who had received as valid an
ordination as you have, and yet who erred fatally from the truth ?'
—'I have.'

" ' In your own Church Samuel Clai'ke was an Arian ?' — * He
was.'

" < And Dr. Whitley also ? '— ' He was.'

" ' And many others ? ' — ' Yes.'

" ' And in recent days Bishop Colenso is as tme a successor of
the Apostles as the Bishop of Oxford ? ' — ' I am afraid I must grant it.

" '■ And he can ordain in Natal others like minded with himself?'
— * So it appears.'

" ' Then this gift you receive by Episcopal Ordination does not
preserve you from heresy ? ' — ' 1 fear not.'

" 'Have you ever known drunken Priests in your Church?' —
"A few.'

" * Once I believe there were, 7iot a few ? ' — * So I have read.'

" * And these were all in the line of succession ? ' — * They were.*

" ' So that it would seem, your ordination secures neither
orthodoxy nor morality ?'— ' Neither.'

" ' And yet you regard your ordination in the apostolic lino as
a blessing unspeakable ? ' — ' I do.'

" ' Well I must thank you for your candour and agree with you
that the blessing is not only unspeakable but inconceivable^ "

But my friends let us probe this Apostolic Succession a little
further and see of what materials it is comj)osed.

Have we not the case of the Eevd. Di\ Ward, a Clergyman of
the Church of England, a man of high literary endowments, who

■ W" 'Ill—

■mBmm

but a few short years back brutally mui-dored his wife and concealed
her body in a closet ? Ho was tried and sentenced to be hanged,
and would have been but for the " Cloth," and is now working out
his commuted sentence of penal servitude for life, and there are
many other " Successors to the Apostles " in the same category.

Who can undertake to say that the Apostolic link has not been
broken and the Sacramental virtue gone. Amidst the numerous
corruptions of doctrine and practice and gross superstitions that
crept in during the " Dark Ages " are found recorded descriptions
of the most profound ignorance, profligacy of life of many of the
Clergy, and also of great irregularities in respect to discipline and
form ; mere children consecrated as Bishops, and men officiating who
scarcely knew their letters — prelates expelled, and others put in
their place by violence — illiterate aiid profligate laymen and habitual
drunkards admitted to Ifoly Orders, and in short the prevalence of
every kind of disorder and reckless disregard of the decency which
the Apostle enjoins. So writes the late Dr. Whately, Archbishop of
Dublin.

And looking back only to the 18th century what do we find ?
Why I that not less than fifty Church of England Clergymen
" Successors to the Apostles " and a Bishop were confined in the
Fleet Prison, London, at one time, leading the most dissolute and
disgraceful lives, and living by solemnizing marriages at all prices
from half a crown to half a guinea.

The advertisements of some of the loading members of this
fraternity speak for themselves : Peter Symson informed the public
that he acted by Eoyal authority ; that he had been " educated at
the University of Cambridge " and was " late chaplain to a noble-
man; " that he married couples in a room furnished with chairs,
cushions and proper conveniences. In a single year he married 2,200
couples.

John Lundo, another, was " a regular bred Clergyman, a gentle-
man who was lately chaplain on board one of Her Majesty's ships of
war, &c.' who was above committing those little mean actions that
some men impose oil poo j)Io ; everything would be oenductod with
utmost decency and regularity such as shall always be supported by
Law and Equity."

Such is a sample of the men who form a portion of the links in
the Chain of Apostolic Succession, and of whom the Clergy of to-
day have so much reason to be ])roud as their predecessors.

These are the sort of divinely inspired men who presume to turn
up their noses at Clergymen of other donominations ! These are the
" Educated Gentlemen." When will the people of the Church of
England get their eyes opened !

Can- any sane man believe that Almighty God confers on such men
or on their successors the Holy Grhost, and gives them the keys of
Heaven and Hell, empowering them to forgive sins? Does he bind
himself to ratify the acts of such men ? Certainly not. We utterly
deny that there is any authority in Scri])ture for maintaining that
wo cannot obtain forgiveness of our offences, on our sincere repen-

tance, without the intorvontion of mortal man, ami therefore in the
Knglinh Church the making of a confession with a view to abnohi-
tion itself, is in every possible case a solemn mockery and a de/jfrad-
ing superstition, hoth In the pretended penitent and the equally
pretended Priest.

Oui- Saviour says: "Lot the wicked forsake his ways and the
unrighteous man his thoughts and let him return unto the Loixl and
he will have mercy upon him and to our God and ho will abundontly
pardon him."

No priestly intervention here, no absolution fi-om a mortal
man a sinner like ourselves, even though robed in what ho consi-
ders the garb of a Priest and blasphemously presuming \p be
endowed with tlie highest attribute of his Maker — mercy arfa for-
giveness.

We have confession and absolution paraded before us in no less
then ibur places in this Prayor Book, hold up before us on all occa-
sions as our rule of faith. But most prominently in the visitation
of the sick. The words are : —

" Here shall the sick person he moved to make a special confes-
sion of his sins if he feel his conscience troubled with any weighty
matter. After which confession the priest shall absolve him, if he
humbly and heartily desire it after this sort : —

" Our Lord .lesus Christ who hath left power to his Church to
absolve all sinners who truly repent and believe in him, of his
great mercy forgive the thine offenses ; and by his authority com-
mitted to me I absi^lvc thee from all thy sins, in the name of the
Father and of the Son and of the Holy Ghost. Amen."

I would ask you, my friends, can any Roman Catholic absohition
be stronger ? But the extraordinary part of it is this. This self
sufficient priest whoever he may be, in the first place prays to
Almighty God to give the penitent his offenses, and so perfectly
satisfied is he of the instantaneous efRcacy of his prayers, that he, at
once absolves the penitent, while at the same time he himself may
be the greater sinner at the very moment when to my mind he is by
daring to usurp such power.

But lot us see if this was the practice of the Primitive Churcli.

" In a work published by the late Eevd. M. H, Seymour on this
important subject, it is shewn that the claim of tat! clergy for a
sacerdotal power of forgiving sina, asserted to hava been always
claimed by the churches of the East and West, is absolutely without
foundation." M. Seymour establishes his argument as well from
the Scriptures as by reference to the earliest formularies of the
churches and proves conclusively that the practice of AMricular
confession was unknown until the middle of the thirteenth century.
He further shewa from the early history of the church that " the
confession, repentance and absolution, were open and public, and the
absolution not of the Priest alone, but of the whole body of the
church, " by whom the penitent was absolved, or loosed from his
bond of exclusion (which was called "binding") and again received
into communion with the Church. The references made are to the

HBWIf

collection of sacramontarioH, ponitentiarioH, oi-dinals, and other
rituals used from the oarlient times in the churches of the West,
published in the seventeenth century by John Morinus, a Priest of
the Congregation of the Oratory, in the Church of Eome, to the
Sacramentary of Gelasius, Pope of Rome A. D. 490, published by the
Romish writer Muratori, and the collection of ancient rituals of the
Eastern Church, made by Jacobus Gour, a member of the Order of
St. Francis, who shortly after the dissolution of the Council of Trent
was sent by the Pope on a mission to the Eastern Churches, to
ascertain their practice in reference to absolution. From all these
it is evident beyond dispute that the forms of absoluticn used in the
local Churches of the East and West wore " Simply prayers to God that
he would himself pardon the penitent while the Bishop, Priests and
people received him again to the Holy Communion, but no pretension
was made to the sacerdotal absolution or priestly forgiveness of
later times." Nor in any of the I'ornis used in the ordination of
Priest or Presbyters, during the first twelve centuries, is any mention
made of the conferring of any power of giving absolution.

I find the foregoing in a late number of the Christian Guardian,
published at Toronto under the auspices of the Methodist Church
of Canada, and I give it for the benefit of those who attach impor-
tance to the teaching and vrritings of the early Fathers.

I for one do not attach that importance to them that some do ;
for wo know that Papal Bui!' have been manufactured out of" whole
cloth," and we have no proof that much which is called the tradi-
tions of the Church and the writings of the Fathers is genuine.

For after all they were only men like ourselves, men made saints.
We have the Bible, and I deem it no presumption to assert that with
the reason the Almighty has given us and the help of God, obtained
through prayer to him, we are quite as able as the Fathers were to
judge and feel what worship is acceptable to our Maker.

I have referred to one Book of an objectionable character found
in Christ Church Sunday School Library in this City, viz : " The
Path of Holiness." But there is another in circulation, entitled, " The
Spirit of the Church," labelled on the outside of the cover " Christ
Church, Ottawa, S.S. (Sunday School) Teacher's Library, No. 14."
Among other novelties this book boldly teaches Confession, Absolution
and the Real Presence in the Holy Communion. Thus at Prayer
190-91 : " But the word Body," is no figure, for our Loixl says.
" This is my Body," and not only so, but " This is my Body which
is given for you. Since then it was His true Body which was given
for us upon the Cross, it is His true Body which is given to us in the
Sacrament." Again on page 192 : " What other meaning too has con-
seci'ation than that the p ■ ?sence is in the elements ? What else by
the adoration of which St. Ambrose and St, Augustine speak as the
universal practice ? In our own office how distinct is the effective
nature of this act being a prayer by the Priest alone, to which we
say : Amen ? " Again we find : " No man receives the teaching of
Holy Scripture, the testimony of the Catholic Church, and the doo-
trine of this branch of it to which he belongs, unless he believes Christ's

Body and Blood are present in his Sacrament, and this is the ele-
ments which are consecrated by His institution to be their shrine
and Church."

In this same Book on Confession and Absolution we read at
page Its as follows : —

" How many torture themselves with difficulties oven in plain
matters of belief, allowing them to breed inward sorrow and disquiet
of mind, when a prudent confessor might set all to rights hy a single
word if he kn <w the secret of the disorder. We are convinced that
there are many persons throughout this country, either consciously
or unconsciously pining for want of a wise and moderate confessional
system.

" It would strengthen all that was real and earnest, while it
would check all that was bold and presemptuous. It would give an
assurance such as the heart longs for, grounded upon the promise of
Christ and conveyed through the Sacerdotal absolution."

The writer again says at page 186 : — " Undoubtedly, if private
confession is to bo used amongst us as a means of grace, we need
Confessors ; and as unskilful Confessors are most dangerous, we need
to be well instructed beforehands in this particular department of
of the Pastor's office. * * * We hope the period is not far distant
when steps shall be openly taken, both to encourage the practice of
Private confession, recognizing it as an integral part of our peni-
tential discipline, and at the same time using every precaution to
secure to the Members of the Church a numerous body of prudent,
learned and holy Confessors."

What think you, my friends, of " The Spirit of the Church,"
this truly Protestant book bearing the stamp of " Christ Church
Sunday School," presided over by The Venerable Archdeacon
Lauder ?

Is this the style of Church doctrine you wish instilled into the
minds of your children for their eternal welfare ?

Is this the Piiesthcod by whom you desire to be guided ? Men
who even to their Bishops deny being Protestant, who lament that
the Church of England in Canada is afflicted with the " Leprosy of
Protestantism." Their Church, they say, is the " Catholic Church
of England," which they imagine can be made to prove anything or
nothing according to their inclinations.

My friends, can you picture to yourselves, a youth of 24 or 25
years just nearly ordained (and such an ordination as I laid before
you) gravely and seriously assuring you on the authority of an ima-
ginary Church which he calls the Catholic Church of England, that
he is empowered to work a miracle evGvy time he administers the
Holy Communion ? That he can actually turn a portion of Bread
and Wine into the veritable Body and Blood of Christ ? Ani that
the Almighty has given him power to forgive us our sins ?

The thing is so ludicrous and absurd that one could not other-
wise than smile at the wonderful illusion he was labouring under.

It would bo of no avail to attempt to prove the absurdity of such
pre^'^ sions, their opposition to the whole teaching of Christ and

mwwuQiiMi'wi^ifiv^-'-

''^»««nMIMgBH|||A|

their utter inconsistency with the spirit of the Book of Common
Prayer.

The upholders of such doctrine — and they arc many — have only
to gain access to a certain number of listeners and the management
of our Sunday Schools and thoy will find abundance of followers of
a weak and peculiar class of mind.

Let us my friends, look this matter squarely in the face. Who
or what are these men who assume to themselves this powei>and the
highest attributes of Almighty God — mercy and forgiveness ?

Are they not frail and weak mortals like ourselves ? whore do
they get this powci of working miracles and forgiving sins ? Is it
by the imposition of hands of fellow sinners like themselves ?

In what way do they exhibit the prophetic or apostolic char-
acter ? How do they become possessed of that virtue whose right it
is to pardon ?

I have no doubt that some of these men would have the pre-
sumption to tell us that they have the jjower from their " apostolic
succession." *£ut I imagine the more sensible class do not feel very
proud of their ancestry in the apostolic chair. They boast of being
an educated clergy. I have yet to learn that in that respect they
are in any way superior to their non-conformist brethren, and
I am sure in zeal in the cause of the Master they are far from
being their equals.

But we do not read in Scripture that the followers of the Saviour
were educated men or that the preaching of the Gospel was confined
to the Apostles. Wc read in the Gospel of St. Mark : " And John
answered him, saying, Master, we saw one casting out devils in thy
name and he folloived not us and we forbad him, because he followeth
not UH.

" But Jesus said, Forbid him not, for there is no man which
shall do a miracle in my name that can lightly speak evil of me.

" For he that is not against u^' is on our jjart.

" For whosoever shall give you a cup of Avater in my name
because ye belong to Christ, verily I say unto you. he shall not loose
his reward."

Again St. Mathev. says :

" And Jesus walidng by the sea of Galilee saw two brethren,
Simon called Teeter and Andrew his brother, cu ing a net into the
sea, for they were tishers."

And in the Acts of the Apostles we read : —

" Now when they saw the boldness of Peter and John and per-
ceived that they were unlearned and ignorant men they ma^vfilled
and they took knowledge of them, that they had been with Jesus."

"We have been told by Bishop Lewis that we of the Eeformed
Episcopal Church are to be deprived of the Mites of the Church, and
one of our Congregation was requested not to present himself at the
Altar rails to partake of the Holy (>- .n" lunion as was his wont,
because he had joined another 8:ct

I would asic is there one law hi the Church of England for the
poor man and another for the rich ? If not, how is Her Majesty the

■I

li ft

[1 li

Queen admitted to the Sacrament in the Church of England when
she joins in the service and partakes of Communion in the Church
of Scotland?

Why was not the Dean of Canterbury repelled from the Copj-
munion of the Church when ho took so prominent a part in the
Evangelical Alliance at New- York and joined in ComimuDion -^yith
the non-conformist clergy in a non-conformist church ?

I have asked these questions more then once but without
eliciting anj'- answer or explanation.

We have also in this Diocese had a sample of what the Clergy
of the Church would do, if thoy dared.

Have we not the fact staring us in the fticeof a worthy member
of our congregation, Mr. Stacy, being "repelled" from the Com-
munion Table of Bishop's Chapel because he dared to think for
himself ?

Have we not had the caso of Messrs. Clarke and Hodgins
excommunicated at Hasledean, some 12 miles from this City (with
Bishop Lewis' Sanction) by the Revd. Mr. Muivaney, because they
thought fit to resent the latter Reverend gentleman calling them
" Liars, Blasphemers and Slanderers f "

'Tis true the excommunication was subsequently removed, and so
was The Revd. Mr. Muivaney, and his place tilled by another " High
Church Parson, " who had also been trying his hand at excommuni-
cation upon a poor widow in the Township of Marysburg, Prince
Edward County, because she neglected attending his ministrations,
and this too with the sanction of Bishop Lewis.

The ostensible reason for the excommunication of the widow
was, as I have stated, non-attendance at Church, but perhaps you
will feel inclined to attach another cause for it when I inform you
that some time previously this widow was necessitated to sue the
Eevd. Pastor for rent and damages to property which she had
leased him. She obtained judgment against him and had to put it
in execution to recover her just dues. And then followed the notice
of, and the excommunication.

The following is the form of excommunication used in the
widow's case :

, Ont.

Ist March, 1873.

Mr. as the Parish Clergyman of , and

Minister of the Congregation of St. , in that township,

begs to inform Mrs. that if she still continues to neglect

the duty of attendance at public worship, and refuses to conform to
the rights, ceremonies and discipline, and teaching of the Church,
Mr. will be compelled to declare I^l is.

excommunicated from the Church ; whereby she will bo deprived of
the privileges of the Church, and if she shall depart this life while
under such sentence, she cannot receive Christian burial from any
Clergyman of the Church. Should Mr. receive no answer

from Mrs. , he will be compelled within one mouth from

^9S!imim

WPP

date to forward Mrs. name to the Bishop of the Diocese

as excommunicated, tugulher with the reasons for such sentence.

Mr. has waited for some years to see if Mrs.

would repent of her wrong doing, towards the Church and Congre-
gation, so that he cannot be accused of haste, or any unworthy
motive in carrying into effect the discipline of God's Holy Church.

8th April, 1873.

Mr. begs to remind Mrs. that one month

past Mr. advist 1 Mi-s. by letter, that longer

persistence in neglect of hor religious duties must be followed by the
proper exercise of the Church's lisciiiline. Xo evidence being shown
by Mrs. of a desire to discontinue her evil course, she

must now consider herself excommunicated from the Church until
there is a repentance and amendment of life in some degree mani-
fested. It is to be regretted that Mi'S. , formerly a
communicant, should have chosen a life of rebellion to the Saviour,
and His Church, and neglected the warning of Holy Scripture,
especially that contained in Proverbs, 29th chap., 1st verse, as also
the admonition given in Saint Luke, 10th chap., 16tli verse, and
more especially after having partaken of the highest right of God's
Church. It is, however, to bo hojjcd that the grace of repentance
may be granted to Mrs. and her ej-es opened to a proper
sense of Christian duty, lest it may happen as unto Esau, Hvho found
no place for repentcnce, though he sought it carefully with tea^ s :
he put it otf too long, and the evil day came at last !

But let us see what so high an authority as the Bishoj) of
Lincoln says regarding these " Successors of the Apostles."

He says relative to a certain class of Church advertisements
" Pastors of the Church of Christ are tempted by the inducements,
nol of saving souls and promoting the glory of God, but by such
a'iurpmonts. as gardens and green houses, coaches and stables, a
*:omfoi i fiuie parsonage and well kept grounds, with a trout stream
and grammar school for the sons, with the sea not far off for the
wil<! and daughters, and good society and a railway station within a
iniic, ..d an income of £800 a year ; and it is added that the In-
cumbent is 75 years of ago and that the population is small with
light duty." Comparing this traffic to that which is oai'ried on at
Zanzibar, he says :

" We have open slave market of souls in London. Congrega-
tions of immortal beings are publicly put up for auction and the cler-
gyman who has bought them either directly hy his own money, or
by some clandestine and oblique subterfuge and evasion, comes and
'M'esents himself to a Bishop for inai^'tution and makes a solemn
declaration that he has made no simoniacal contract by himself or
others, to the best of his knowledge and beli«3f."

Such, my friends, is the Bishop of Lincoln's portrait of some of
the links of the Apostolic chain. These are some specimens of the
men to whom the Almighty is said to have given the power to

iP-^

■'

absolve and retain our sins, and without whose absolution we cannot
hope to got to heaven.

This is another specimen of the ministers of the Church of whoso
" rites and privileges " we arc to be deprived ; and such is the prac-
tice of the Church of England to-day.

We have it thrown it in our teeth occasionally that we have left
the Church or changed our creed. I most emphatically deny it.

But I ask the question, — Has the Church undergone no change ?
The Church of England in which we were born and brought uj) was
both Protestant and Episcopal and we were proud of the name. But
how is the Church of England to-day ? The printed symbols of her
faith have not been tampered with, but the authoritative interpreta-
tion of these symbols (wnich is the true standard of the doctrine of
any Church) has undergone many material alterations as I have
clearly shewn.

As I have stated the Confessional is set up and Roman Catholic
doctrine (in pantomine) plainly taught, and the simple protestant
service so altered in practice that a clergyman of the former genera-
tion would be unable to conduct it. ^^ >Yould be a stranger in his
own church, as we would be in any J. :.stic Church.

Do they not tell us Protestantism it- ■. failure, is a leprosy and
everything that is objectionable ? And still they have the effrontery
and audacity to tell us that we have left the Church of our Fathers
and changed our religious faith.

As Ritualism is a question of Doctrine, let us deal with it and
determine whether the Doctrine be true or false. If it be true, it
will stand. If it be false let us oppose it with all our might, if it
be false let us not be content with cutting off the twigs and branches
of vestments and ceremonies and leaving th^ stem to send forth frosh
and vigorous shoots after a few short months, but let us apply the
axe to the root of the Deadly Tree.

No people under pain of God's sore dicspleasure dare give that
sanction to the teaching of any doctrine which cannot be read in,
nor proved by the Bible, which contains all things necessary to »3al-
vation.

God is no respecter of persons. He will judge the world in
righteousness and the people with equity. The usages of society,
the customs and example of men, will have no weight at that bar
where all must ajDpear. When the Great Court of the Almighty is
opened and the Great Creator sits on the Judgment seat, the Statute
Book — the Holy Bible — containing the unchangeable Laws of the
unchanging God, the Book of God's Remembrance and the Book of
men's conscience, will each bo ojjened, and the assize of God begun.
(We shall have no "Book of Common Prayer" there.)

It will then be seen whether Christianity be a subtle device,
contrived for the purpose of enabling men — if they but do it in the
name of God — to subncribe with impunity to Religious Formularies,
which they neither believe nor intend to conform to ; whether it bo
a dishonest system formed for the purpose of enabling men — provided
only, that they do it in the name of Christ — to palter with the most

G-
ft

18
It
Jl*
1-
)f

solemn contracted engagements for the sake of name, position, party
or profit ; whether it be an unholy scheme devised for the purpose
of freeing men from the obligations of duty, so that if they will but,
as worshippers, say they believe in God, they may, as citizens,
support or oppose the Gospel of His Son, as may best suit their
personal convenience, or promote their temporal advantage.

There are tivo schemes of Doctrine struggling ivithin the Church
and on the issue hangs the Destiny of the Church. Then let every
one take his side. Where Eeligious Truth is concerned, there
ought to be no neutrals.

The Prophet of old time said : " How long halt ye between two
opinions ? If the Lord be God, follow Him ; but if Baal, then
follow him." A. Greater than the Prophet has said " No man can
serve two masters." '-He that is not with me is against me."

But, my friends, let us not be down-hearted, let us persevere
in the path in which wo have entered, putting oar trust in that Gfxl
who will never desert us if we appeal to him in sincerity and truth,
and though in His all wise providence difficulties may be thrown in
our way, still rest assured that uur labour will be crowned with
success. And let us hope and pray that our own God, the God of
our Fathers will give us his blessing.

SENEX.
Ottawa, 1814.

BISHOP LEWIS' CHAEGE TO HIS CLEKGY.

TO THE RIGHT REV. DR. LEWIS, BISHOP OP ONTARIO.

My Lord, — I have perused with a good deal of interest your
Lordship's charge to your clergy at the late visitation, and take the
liberty of making a few remarks relative to the same. You are
jileased to express your thankfulness at being placed in charge of such a
kindly disposed and liberal body of men, who are always ready fo put the
most favorable construction on any administration of yours that might
give cause for complaint.

No doubt there are many excellent men among your Lordship's
clergy, but it would be strange indeed, and scarcely human, under
the circumstances in which they are placed, if they woi'O not your
Lordship's most obedient, humble servants, for they are but men like
you and I, and ihey know and feel that promotion in the Church,
which means worldly advancement f )r themselves and families, is
entirely dependent on your Lordship's good will and favour — in fact
that you are the Pope of your Diocese. The laity have not one word
to say as to the choice of their clergymen, they must take whoever
youi* Lordship appoints, and the poor, ill-paid missionary in the

backwoods knows well that unless he meets your views in all Church
matters he has not a shadow of a ehaf-cc of ever being brought into
civilization or of advancement in the Church. Hence it is not sur-
prising that your Lordship finds your clergy so very complaisant
and submissive.

But this is even carried mu( h further, to the injmy of the
Church, hy giving your Lordship full control at the Diocesan Synods,
which ai'c the mere echoes of your I ^rdship's will and pleasure.
Thus the clergy know well your ideas on Church matters, and what
you wish carried through the Synod, and they so manage it in their
respective parishes or missions that the lay delegates are their mere
creatures, with vavy few exceptions, who vote exactly as their
clergyman wish, and thus your Lordship has everything your own
way, though the laity are supposed to have a voice at the Synods,
but it is all supposition, as a body the laity have nothing to say.

I observe you quote Mr. Gladstone in support of the state of
the Church. This is rather unfortunate, as, if we are to accept the
opinion of the public press regarding his opinions on Church matters,
he must be considered far from orthodox, but strongly leaning
towards Eitualism.

You stato. " that there existed in the Church an active party,
who arc striving to undo the work of the Eeformation, and the only
hope of quieting the discontent was a speedy return to first prin-
ciples." Whicli party, my Lonl ? Surely not those who protest
against the Eomanizing tendoncic. -ind teaching of the Church,
whom you are pleased to term " schismatics." We know that there
are a large party in the Church who lament that the Church is
afflicted with the '' Leprosy of Protestantism,'' who say that " Protest-
antism as a religion is on its deathbed,'' '' that it is fast failing, and by
God's favor, IV ill soon he at an end," jmd who ask, ^^ What has the
Church of England to do with the spirit and principles of the Reformers,
excep)t to get rid of them as soon as possible f " and with reference to
the 39 Articles, nay, '' they must he got rid of them as soon as possible as
Protest'' f+ and heretical^'

JSlow, my Lord, in wliich party are wo to class your
Lordship. Surely not among the " schismatics," and as you
deny the Church, of England being a Protestant Church,
and repudiate the appellation of Protestant, there is no alternative
but to ])lace you with the other party, from whose writings I have
made the above quotations. You say " the word Protestant is not
to be found in the Prayer Book." 1 have yet to learn that the
Protestant faith was founded on the Church of England Prayer
Book, but on the Holy Bible, the inspired Word of God. Certainlj^
not on a book concocted by a priesthood, and altered from time to
time to suit the Government of the day.

When you, my Lord, joined the Orange body, was your obli-
gation to support an " Episcopal Church," or were you not sworn
to ^'preserve the Protestant Faith," which you now seem to i-epudiate ?
Is not Great Britain a Protestant power, though her Established
Church is Episcopal, and can any Sovereign sit on the throne of

f' i

England unless thoy bo Protestant, and sworn to maintain the
Protestant faith. Still, as your Lordship i^ays, 'Hho word Pro-
testant is not found in the Prayer Book," and you are not a
Protestant.

You say, "the confession which the Church imposed was
voluntary, not compulsory." How is it in the Prayer Book, in the
Visitation of the Sick, " Here shall the sick person be moved to make
a special confession of his sins, &c." Is this voluntary ? Nothing
more is done in the Eoman Catholic Church, nothing more compul-
sory unless the threat of deprivation of the rites of the church ;
and is not the same compulsion used in the Church of England or
even something worse ? Is it not notorimis that spiritual tyranny is
a realit}^ in all ages and among the adherents of all religious creeds?
Is it not notorious that at the Church of " St. Albans the Martyr,"
Holborn, London, England, a notice is placed at the entrance of the
chui'ch, giving the stated hours of the day for auricular confession
to the priests for men, women and girls — still your Lordship states
confession is only made in the congregation, not in the confessional
— and as to its being voluntary, it is simply absurd, it is taught by
thousands of Priests in the Church of England to-day, that the direct
aim of confession is the obtaining pardon of the sins thus detailed at
the hands of a priest, who has received the Holy Ghost for the
special purpose of enabling him thus to forgive them, and that this
confession and absolution are ahsotutely iieces&ary to the forgiveness
of post-baptismal guilt; in other words^ that those who are not thus
absolved are excommunicated — their sins are not forgiven, that by
their own acts they have shut themselves out from the Commurdon
of Saints and are dead in their sins, though apparently living
members of the one visible church. This sort of spiritual terror is
held up before the penitents on every occasion, and amounts to all
intents and purposes to compulsion — though Your Lordship may
call it voluntary — no stronger compulsion is attempted to be enforced
by the Church of Eome.

You stale my Lord, that the sentence, '' I absolve thee, &c."
should be used in the visitation of the sick alone. Why so ? In stating
this you assert tJic power of the priest to absolve from sin.* If this is
the case, why should that power only be exercised when people-
are sick ? Is it in anticipation of death ? Sick people do not always
die, and Scripture tells us, " in the midst of life we are in death;"
people in the bloom of health are cut oft without a moment's warning.
Therefore, I argue that if confession and absolution of a priest have
any effect when people are sick, I certainly cannot see why it should
not be practised when people are in health, so that they may be at
all times prepared to die ; but the people are notsufl&ciently schooled
for that yet here, as they are in England, but the wedge is in and it
only requires a little time with such teaching.

Of course Your Lordship could not possibly pass by the " Seces-
sionists" in this city. Secessionist sounds milder than "Schismatic."
They are not now quite so insignificant a body as Your Loi-dship
conceived them to be some short time back, and before many years

are over, I fancy, oven a milder term will be applied than "Seces-
sionist."

Your Lordship says, " the iy;roat cause of secessions from the
Church was the himentable i^noi-ance exiHtinij^ among the Laity in
regard to Church history," Is it this ij^noranco which has caused
the. present secession of Dean Cridge, of Victoria, B. C, and all his
congregation, except twenty persons, from the church and their
joining the lioformod Episcopal Church.

And l)ofore this communication reaches Victoria another large
congregation and their Pastor will have followed Dean Cridge's
example, or I am much mistaken.

No, my Lord, it is not ignorance of Church history, but the
tyrannical and arrogant conduct of a Ritualistic Prelate, a second
Bichelieu who has driven from the Church one of the best clergy-
men that over occupied a pulpit in the Church ol' England, a thorough
Evangelical Christian, a man of high attainments and beloved by his
flock who have followed him ; and they will soon be followed by
others.

Those are severe truths, my Lord, and much to be deplored, but
the cause should not and has no right to be laid at the doors of the
Laity.

The clergy and the clergy alone are the cause of all the trouble
in the Church and sooner or later they will reap their reward.

Eost assured, mv Lord, Romanish superstition will never obtain
any permanent hold in the Church of England ; Protestant feeling
is getting aroused and the innovations now existing will not outlast
the present generation, for they violate the fundamental principle
of Protestantism ; it is repulsive to a Protestant to be told by any
one that he needs a mediator between him and his Grod, and that
mediator a sinful creature like himself. Unless absolution is a sacra-
ment, in the sense of being a divinely appointed ordinance for the
conveyance of a special gift to the soul, it is worthless and has no
meaning whatever, and I do not think Your Lordsnip can show it to
be a sacrament, oven from so high an authority as the Prayer Book
— the work of men's hands.

A Protestant.

Ottawa, November 11th, 1874.

Converts to Rome and Bishop Lewis,

To the Editor of The Times:

Dear Sir, — In February, '74, Bishop Lewis delivered an address
in this city on the " Schismatics " (as he was pleased to called us)

MJj»u..M,wuiitW''WWIII

n
d

e
i

I ^«

of the Eeformod Episcopal Church, and wound up \m luldross in the
following words: — "It is just possible thoy may ho disappointed in
the results of this schismatical attempt, and that though perhaps by
and by they may wish to retrace their steps ; pride and a desire to
maintain a character for consistency, will stand liko a flaming sword
between them and their return and so they may fuller a dangerous
downfall into Eomanism or infidelity. I should be vcr}- sorry indeed
to say one unkind or disrespectful word of Bishop Lewis, but when
sound Protestantism is at stake, and when a Bishop of the Church of
England, who says he his not a Protestant, makes such an attack
upon a body who desire to worship their Maker accoi'ding to their
conscience, and as their fathers did, he must excuse mo if 1 should
be a little severe in my remarks. His Lordship has turned out a
"false prophet." Eramanuel Church, with its large and increasing
congregation, does not betoken " disappointment," and I am quite
sure none have a desire "to retrace their steps;" and wo have yet to
see " the flaming sword " and the "downfall into Eomanism." But
" people who live in glass houses should not throw atones," and that
allusion to " Eomanism " has not and will not be forgotten. It was
far-fetched, indeed, coming from such a source.

Now how does this "Eomanism" stand at the pi'osent moment
in the church of which his Lordship is a prelate ? Let the following
speak for itself from a late English paper. : —

RECENT SECESSIONS TO ROME.

The Morning Post says : — " We fear that the boast which a
Eoman Catholic divine recently made with regard to secessions to
Eome is not altogether without solid foundation. A well-informed
correspondent, professing to supply us with facts and figures, pro-
vides the following list of recent secedors. It certjiinly deserves con-
sideration by our rulers, both in Church and State : — The Eev. W.
M. Hunnybun, M.A., and the Eev. Verncy Cave-Brown Cave, M.A.,
both of All Saints,' Margaret street ; the Eev. J. E. Madan, M.A.,
president of the Missionary College, Warminister ; the Eev. G. E.
Burrows, B.A., of Liverpooll ; the Eev. Alfred JS'ewdigate, M.A.
vicar of Kirk Hallam, Derby ; the Eev. Willis Nevins, of Southamp-
ton } the Eev. H. J. Pye, rector of Clinton ; Campville ; the Eev.
George B. Yard, M.A., (brother of Canon Yard just elected Proctor
in Convocation) ; the Eev. John Higgins, B.A., curate to Preben-
dary Clarke, of Taunton ; the Eev. Septimus Andrews, M.A., stud-
ent of Christ Church and vicar of Market Ilarborough ; the Eev. C.
H. Moore, M.A., student of Christ Church ; W. M. Adams, B.A.,
Fellow of New College ; Eev. W. C. Eobinson, M.A., also Fellow of
New College, Oxford ; Eev. F. Down and F. M. Wyndham, of St.
George's Bast; the Eev. George Akers, of Mtilling, Kent ; the Eev.
Gordon Thompson, of Christ Chiii'ch, Albany street ; C. Moncrieff
Smith, of Cheltenham ; the Eev. Eeginald Tuke, of St. Mary's, Soho;
the Eev. M. Tylee, of Oriel College ; the Very Eev. Dr. Fortescue,
(brother-in-law of Archbishop Tait) j the Eev. W. Humphrey, of

I' 'i

Dundee ; the Rev. T. II. (Iranthiim, of Sliford ; the Rev. Lord
FninciH, G. G. O.sbornc, of'Elm ; jind the Rev. R. S. Ilavvker, of Mor-
weiiHtow."

Only a batch of twenty-five clergymen of " the Church " gone
over in a body to the Church of Rome, and amon^^ them no lesH u
perponnage that The Very Revd. Dr. Fortescue, Brotiier-in-Law
OF THE Archbishop of Canterbury ! Cutting pretty close to the
head of the Church. I fancy this will balance His Lordship's
prophecy as regards the " Schismatic's," which has never been
fulfilled and is not likely to be.

Again the ])ublic prints of to-day comment that at the opening
of a new convent in Monti'cul, next weeU, no less than " seven
young Protestant girls " arc to take the veil. Would J3ishop Lewis
infj'om us from what tendency this arises ? Surely not from that of any
of the non-conformist churches, and certainly not from the " Schism-
atics," aiid some might say, JioL from the teaching or preaching
of " The Church." Surely it will not be argued that the twenty-five
clei-gymen above named have been preaching Protestant doctrine all
along from their pulpits, teaching it to the children in the Sunday
School, and all of a snddon saw the error of their ways and went
over to the Church of Rome. 'Tis preposterous to dream of such a
tiling, and the Church of Rome will in the future gather the fruit
from the seed those worthies have sown in the shape of lay converts
to that church. And are there not clergyman of the same stamp,
among us in Canada, in this very diocese. One has ali'eady gone
over, others would follow if they possessed the moral courage to do
80, and 'tis a pity they do not possess it, for the church would be
well rid of them. But what are parents about, who have children
attending Sunday School ? We hear coniplaints made of Protestant
children being sent to convents for their education, but I boldly
state that there is not the same danger there of their being
perverted as there is trom the preaching of some of the clergy of
the Church of England and the books and teaching of many of their
Sunday schools.

I observe by a late " Church of England family newspaper,"
published in London, that His Lordship Bishop Lewis preached at
the " Stoke-upon-Trent Church Congress, " in the early part of
October. The pajjer named says : — " The Ritualists were not so
well I'epresented as on some past occasions. Yet if clerical opinions
be judged by the style of dress, especially the shape of the hat, there
were evidentiently many gentlemen of the advanced school.
Nothing, perhaps, has changed so much within the last few years as
the garb and head gear of the clergy, which it has been attempted
to approximate to the fashion of the foreign priests of the Church of
Rome. The length of the garment, and the' broad-brimmed, low-
crowned hat, generally suggest an affectation of the sacei'dotal caste.
The countenances of some of these men indicate with remarkable
accuracy the air of mystery which they throw over their sacred
calling. The object of the Congress was union and Bishop Selwyn,
in his address, charged the religious press with the responsibility

mmmmmms^mm0imsfi!mmmmi>m

for tho disunited andMinjointcd cntuHtion of tlio Church. Ono of
the papers replies : " Wo beg to asrsiirc Bishop Sol wyu thai tho press
represents — it does not creiito — public opinion in tliis respect. The
neglect of solemn duly by I lie statesmen who have ruled tho coun-
try, and the prelates who have governed the Church iluring the last
tifty years, has brought division into every })arish, and strife into
every liousehold; and it is not possible now to " prophesy smooth
things," or to cry "peace, peace," for verily there is no peace.
Eomanizers are bent on Eomaniziug, and thank (lod Protestants
are bent on protesting, and there can be no Union unless there be
Concord — no co-operation between men who ai-e loyal to Christ,
and men whose supreme ideaof loyalty is submission to the Church."
And so say we of the Keformed Episcopal Church.

Luther 11.
Ottawa, 5th Nov., 1875.

BISHOP LEWIS' SBEMON AT THE CllUHCII CONGRESS.

To the Editor of the Times :

Dear Sir, — In my last 1 referred to the Church Congress at
Stoke-iipon-Trent, and the Bishop of Ontario, having preached on
the occasion. Since then \ have received an English paper con-
taining his Lordships sermon. The text was Acts xv, 28 verse,
" For it seemed good unto the Holy (xhost, and to us to lay upon you
no greater burden than these necessary things." The sermon,
throughout, was an advocacy of missionary work, craving assistance
for that work, and the unity of the Church also formed a chief
subject. At the close of the service, "the offertory followed, the
proceeds being given to the Bishop of Ontario's College for training
candidates for holy orders." Where is the College ? It may be in
existence, but 1 cannot find out where it is located — or is there a
mistake ? The unity of the Church was both strongly and ably
advocated by Bishop Lewis, and many other divine: , •) ominently,
the President of the Congress, the Bishop of Liehtielu. The latter
(I'cferring to the conferences held at Cologne and Bonn) said with
a fervour which deeply stirred the feelings of his audience, " surely
the dawn is brightening in the East ; between us and Eome there
lay an impassajble barrier, but from the Eastern Churches we vrere
divided by three words only." Bishop Lewis in advocating the unity
of the Church, said :

" The apostolic principle will ensure to us all that we ought to
demand, substantial unity with circumstantial variety (or half a
dozen creeds in ono Church, as Bishop Lewis has before admitted to

bo Iho cafio in his Church). A Pan-Anglican Synod, roprosonting

f)rovinco8 thus couHtitutod, mooting ut Htatod intervals, not for logis-
ation, but for counHoi, would maintain the visible unity of the
Church ; roHoiutiouH and })aHtoral lottery fi'om Huch a l»<)dy on Huch
groat questiouH an the roviHion of our authorized version of tho Holy
Scriptures, or tho Creeds and Articles of our Communion, would then
express such a consensus of the whole Church as would be irresistible,
and a great step would 1)0 gained towards Catholic unity by tho
existence of a council which might speak with authority on such
absorbing topics as that of our communion with tho Kastern Church
and our duty towards the Old Catholic Eo formation."

Now, if the above extracts do not mean the establishment of an
English Catholic Church (not Protestant), which would get the
• people under the thumb of the clergy, or of the Church, which is
the same thing, I should like to know what they do mean ? Both
of the prelates named advocate union with the Eastern or Greek
Church, and Bishop Lewis goes so far as to say that he would
joyfully concede the position of' " Patriarch " (Pope) to tho Arch-
bishop of Canterbury. All very nicely cut and dried, right reverend
gentleman, biit it will be some time before you get Uio people of the
Church of England to thinJ< as you do, or to be led by you or your
clergy into such an arrangement.

Now let us sec what is tho creed of the Eastern or Greek Church,
with which these gentlemen seem to think union so desirable, and
between whose creed and that of the Church of England the only
difference is " three words." In general it may bo 'nferred, from the
fact that the Greek Church receives the first seven councils, that in
all the controversies regarding tho Trinity and Incarnation, tho
Greeks are agreed with the Western Catholics in accepting as a rule
of faith, not only the Bible (including the Apocrypha), but also tho
traditions of tho Church and the testimony of the Fathers, among
whoi^ they regard with special veneration Bazil, Gregory, of Na-
zianzum, and Chrj^sostom. They admit the Seven Sacraments as
received bj'' the lioman Church, viz, Baptism, Confirmation,
Eucharist, Penance, Extreme Unction, Holy Orders, and Matrimony.
Baptism and Confirmation are administered in immediate connection,
even in the case of infants. They admit the real presence of Christ,
the transubstantiation of the elements, the propitiatory sacrifice, tho
adoration of the Host, auricular confession, priestly absolution and
penitential works, and admit indulgences as useful and applicable to
the dead. They also admit tho intercession of Saints and the invok-
ing of tho Holy Virgin Mary. They l^ray before pictures, which
they hold in high lionour, and on which they lavish the most costly
ornaments of gold, jewels, &c. They use the sign of tho cross habi-
tually, and convents and monasteries are numerous. Such is the
creed of the Church which the Bishops of Lichfield and Ontario, and
others beside them, consider it so desirable tho Church of England
should unite with, while to union with the Church of Rome there is
an " impassable bariier." I should really like to know what it is
which is in tho Roman Catholic, which is not included in the Greek

creed? MohI pmbably " Papal infallibility" and the "immaculate
conception," mil if thoy can hwuIIow all the former, bj' an ott'ort they
might brin^ lijcmHoivos to bolt the two latter also, and the Hoonor
they and Hiich as they do so, and go over to Homo, the more pure
will be the atmosphcio of tlie (Church of England.

The subject of " woman's work in the chui'ch " also formed u
matter of discussion at the Congress. The Kev. Mr. Carter, ot^
Clewer (the author of Archdeacon Lauder's celebrati^d Sunday
School work) warmly advocated the work of " Sisterhood's " as the
most excellent, involving as it did the whole dedication of the life to
God (cloistered Nuns) ; while Canon Gore preferred the " Deaconess "
to the " Sisterhood."

Now as the "Priest of St. Albans" is said to advocate the
" Sisterhood,'' I don't see why wo should not have both. Let the
" Priest of St. Albans " take the " Sisterhood," and " The Archdea-
con " the " Deaconess " Order under their charge, and thei'o will be
no necessity then for Protestant children to be sent to Roman
Catholic Convents to be educated.

Ottawa, Nov. 12, ISTS.

Luther ir.

MORE CONVERTS TO ROME, &c.

To the Editor of the Times : —

Sir, — I have nolol thnl one or two correspondents have objected
to the statement I gave on the 5th instant of" lieccnt Secessions to
Rome " of clergymen of " The Church."

The point they attempt to make is that some of those named
wont over some yoai's ago. That may be the case, I did not make
the statement as of my own pci'sonal knowledge, but on the autho-
rity of the Morning Post, which I take it is quite as much to be
believed as any correspondent of a paper in this city, more especially
when it states that the information is from a " well-informed corres-
pondent." Suppose I admit that one or two of the parties named
may, as I have said, have gone ovo!- to Rome, some few years ago,
which in the eyes of the objector might not be considered " recently."
What difference, in the name of all that is good, does that make in
the argument in question. " Tis sufficient for us to know that such
conversions have taken place, and what I said before, I again repeat,
the "Church" is well rid of them, though they have acted a more
honest part than those who think and believe as they do, and still
I'emain " Priests " in the Church, instilling into the minds df the

?eople, and teach injif in the Sunday sohools, doctrine anything but
'rCoeBtant, and which can only lead one way.

Hundreds of " Churchmen," as they are called in this city, are
firmly convinced of the soundness of the teaching of the Eeformed
Episcopal Church, and tho stand taken by its members. They admit
it on all accasions, and within the past ten days a prominent member
of Christ Church, in talking the matter over, fully endorsed what I
have stated; but he did not like leaving the church he had been
brought up in. Said the party he was addressing, " How will it be
with your children, who attend Sunday Schoo. ? " " Oh ! " replied
be " we will correct at home any erroneous or objectionable doctrine
taught them there." — A pretty state of things truly. — " While men
slept; his enemy came and sowed tares among the wheat, and went
kis way. But when the blade was sprung up, and brought -forth
fruit, there appeared the tares also " Do not the teachers in the
Sunday Schools of the " Church " teach " baptismal regeneration,"
the '' Eeal Presence " in the Holy Communion (" the body and
blood of Christ which is verily and indeed taken and received by the
faithful ") auricular onfession, and priestly absolution ? Is this
Protestant doctrine ? And if they do not teach it, they do not
believe in the Book of Common Prayer, for it bears out fully all the
beliefs I have stated. Even the very Catechism the children ore
taught does so, and the Bishop and Clergy are held up, before them
•*o the incarnation of Divine authority, instead of the body of the
'jjjurch itself, instead of the actaal congregation, not any men or
order of men. Other Christian Cliurches are pointed out to them
as "htiman societies," but the Church of England is the Church of
Christ. I take it the time has come when all Protestant bodies should
be united in the common taith and in Christian works , and such
teaching certainly does not tend to it.

At the recent Roman Catholic Provincial Council, held at
Toronto, the conversions iVom Protestantism received duo attention,
The Bishops in their pastoral thus refer to it. Under the heading,
" Exhortation to Protestants," they say : " We cannot forget our
people outside of tlie true fol<i. Christ has said, ' Other shee]» f have
that are not of this fold,' ka. Onv dear Lord is constantlj^ bringing
in'.o his fold these sheep, The many conversions in England,
Ireland, Germany and the United States are proof of this * ^' *
* :^< ;l< We exhort all v/ho desire to love Christ and follow his
true doctrine to " read our book's — not those in which our doctrines
are misrepresented — and to pray eavner^tly to God for light and
strength to follow His Divine will. Very many vvise and good per-
sons have recently made groat sacritices of oartliiv things, to gain
for eternity heavenly things."

Do not make yours(.'Ives uneasy, my gv)od Lord Bishops. There
are plenty of books and teaching in the Sunday Schools of the Church
of Englalid to carry out all your wishes in this matter; to say noth-
ing of the present Book of Common Prayer and the teaching and
preaching of thousand** of her cL'^rgy. And while on this lattpv

point, and to ease the minds of those who objected to mj'- previous
statement of clerical converts to Rome, permit me to add the follow-
ing from a later Morning Post : — "Addition to the list of recent
seceders to the Church of Rome. The Rev. Caithness Brodie, St.
Stephen's, South Kensington ; Rev. Geo. Angus, B.A.. St. Edmund
Hall, Oxford ; Rev. G. C. F. Rope, and the Rev. Alfred Foukes, A.M.,
of Baliol College, Oxford, curate of St. Bartholomew's, Brighton.
All from " The Church ; " none from '' Human Societies."

If we are to be allowed to form an opinion from what we see in
the public press, the " Church " in this city does not seem to be
quite a bed of roses. The " Priest of St. Albans " does not now glory
in the gentlemen in the " night-gowns." 'Tis said they have changed
their allegiance to the Venerable the Archdeacon, so far without the
millinery, but the wedge is attempted to be inserted by " choral ser-
vice," which virtually means a choir to sing the prayers of the people.
Now, to my mind, it is clear that people should pray themselves, and
not by deputy. By all means lot them sing praise to the Almighty, but
let them pray from their innermost heart, humbly and eincer«ly,
and not intone for whine their prayers through their noses. This
attempt at introducing " choral service " at Christ Church is nothing
more or less than the fii'st steps towards Ritualistic services there,
and those who are so anxious to be members are more likely to sing
lor their own glory than the glory of God. Beware, therefore. Our
Saviour sang a hymn, and prayed to His Father. I am not aware that
the Publican sang " God be merciful to me, a sinner." Praise is the
music of the soul, the poetry of prayer, part of the worship of
Heaven, a'^d a devout heart only needs the breath of Heaven to
sweep over it to make the sweetest music.

Again, we have at St. John's chapel an exemplification of the
proverb, "Wheresoever the carcase is, there will the eagles bo
gathered together." The oropei'ty on Avhich the church stands is
valuable, and the original intention of the grant by the ordnance
was without doubt for the benefit of members of the Church in Lower
Town. But His Lordship Bishop Lewis desires anthoi'ity from the
Legislature \o sell the ground or a part of it, an<l alienate the
process from the original intention by giving so nmeh to St. Albans,
so much to Christ Church and Jlis Lordship to retain $1.5,000 in bis
hands in trust for a chui'ch in Cartier square. But matters dont go
smoothly. Judge Lyon (one of the early movers in the Reformed
Episcopal Church) was of opinion that His Lordship was " treating
the congiegation somcAvhat contemptuously, and Captain Tilton
seconds Cob h^glesonV resolution to adopt steps to prevent the bill
passing the Legishitiire of Ontario. Take care, gentlemen, or you
will be excommunicated. The idea of opposing the dictum of a Bishop
of the Church is as bud as schism. There is something hopeful in
this, however, " The (Jhurch is not in danger," but craft, cunning and
policy are — what alone is wanted to extricate the Church from her
present anomalous position is a thorough revision of the Prayer
Book, so that every word and sentence shall be made to harmonize

with the Holy Writ, and correct evory part of it that is found irjcon-
siHtent or at variance with Hoand Protestant principles. Away with
prieBtcraft and sacerdotalism, lot pure Gospel be pj-eachcd aid its
rays v ill dart all over the land, enlightening the people and consol-
idatiiig their liberties.

LUTHER 11.
Ottawa, 25th Nov., 18Y5.

THE ECCLESIASTICAL DISCUSSION.

To the Editor of THE TIMES :

Dear Sir,- -I note in yoiii* issue of to-day two attempts at reply
to ray letter of the 2t)th inst., and such attempts. The letter from
" Robt. Lyon " is so fulsome with egotism and would be personal-
ities that it is scarcely deserving of notice. I shall not descend to
the same course, but would take this opportunity of informing His
Honour Judge Lyon, or any others who may desire to know who
Luther II. is, that they can obtain his name by calling at The Times
office, provided they require it for fair and legitimate purposes, and
not to gratify their spleen or indulge in personalities instead of
argument.

I imagine the " Reformed Episcopal Church " will stand, notwith-
standing that such a powerful " pillar " as Judge Lyon calls himself
is not a member of it. But the Judge must have had some misgiv-
ings as to that " old faith " of his when he seemed so anxious to hear
what Bishop Cummins said, and to know something of this new
"sect." It would appear the great difficulty in the way was the
revision of the Pi-ayer Book, which the Judge objects to, and did not
feel " capable " of doing, although I cannot leai*n lie was ever asked
to be a party to any such thing. Now, lot us see what " the Church
of Ireland Protestant Defence Association," the committee of v/hi;'h
contain the njimes of many cloi'gymen of the Cliui'ch, noblemen and
gentlemen of the liighost standing, say of the ju'osent Prayer Book.

" The first Prayer Book of lildward the VI. (1549) contained many
remnants of Romish doctrines, and authorized the use of the Romish
Sacredotal Vestments. In the second (1552) Romish Vestments
were forbidden and the sacerdotal and sacramental superstitions
were boldly dealt with and to a great measure removed. The Third
Prayer Book came out in the reign of (^ueon h]lizabeth, and directed
to favour the IHrst, and so to take backwai'd steps towards Rome.
The use of the Ron>ish Vestments was restored, the Rubric against
the presence of the body and blood of Christ in the vSacrament was
wholly expunged, a part of the 2Gth Article, which cuts by the root
baptismal regeneration, was entirely omitted, and in that state it was
imposed upon the nation. The object of the Queen was to make the

Prayer Book an little offensive to the Komaii Catholics as possible,
and to introduce a certain amuual of Eomanism, softened down in-
deed, and diluted, so as not to shock an<l alienat<^ her Protestant
subjects, but still sufticient to conciliate the great bulk of the
Eomanist population. Thus the Prayer Book was corrupted to please
the Eoman Catholics, and the Queen's object was so far attained that
for 10 years the Eoman Catholics repaired to the parish churches
without doubt or scruple. Two more revisions weie made in the
17th century, which rendered matters rather worse that they had
been before. The third Prayer Book of Elizabeth was further
Eomanized in 1604, under James I., when by injunction of

I the KiuiJ^ and without the authority of Parliament the

words "verily and indeed taken and received," were introduced into
j the Catechism in connection with " the body and blood of Christ "

' in the Lord's Supper. That part of the Catechism wliich dogmatic-

ally teaches baptismal regeneration, was also further strengthened
by the changes made in its formularies. The fourth Prayer Book
thus corrupted was still more Eomanized in I6(Tl under Charles II.
when a further step was taken in the anti-Eeformation road. In this
addition the word " Priest " was substituted I'or the word " Pastor,"
and " Deacon " for " Minister." These last revisers did their best to
make the service of Baptism inculcate a baptismal regeneration of
the grossest form. Thus the Protestant Prayer Book, the second of
!l^dward YI., has been altered again and as a matter of State policy,
in the direction of Eome. Some would have us regard the present
"^ Prayer Book as a sacred relic of antiquity, framed by men of God,
accordirig to a Scriptui'al standard, and supported by Apostolic
authority, whilst in reality we are in the humiliating position of
having it imposed upon us, as it has been corru))ted, for an unholy
purpose, by the imperious Elizabeth, by the vain and frivolous
James, and finally by the Eomish and profligate Charles,"

Such is the history and opinion of the present Pi-ayer Book,
held and promulgated by the " Church of Ireland Protestant Defence
Association " — the l)ook which Judge Lyon was nevei* asked to
revise, but which ha^;: been revised by the Council of the Eeformed
Episcopal Church, an*i also b}' the Cliurch of Ireland.

As regards " Athanasius 2nd" — I was going to say "St." Atha-
, nasius, for no doubt he will be canonized at some future day — he is

in the straight road to that state of bliss — to him I would merely
say, controvert one single statement regarding the Prayer Book
which I have given, and then you might have some chance of putting
me in the wrong, but your mere assertion and personal twaddle— 1
, treat with the contempt it merits.

t There are, however, one or two points of the " Saint's " produc-

tion I will refer to : He says if I do not belong to the Church of
England, it is plainly none of my business what i|she does. In the
first place I would inform Athanasius that I belong to the " Eeformed
Episcopal Church," against which the Bishop of Ontario thought it
charitaole to preach from the pulpit of St. John's in this city, and
not satisfied with denouncing us from the pulpit, from our Bishop

downwardw, as apostates schij-injitics, ignorant, deluded, and other
kind epithets, he had his address published and held it for sale in
the book stores in this city, and we cannot say where it
has not been circulated. We wished to retire from the Church
in this city in peace and quietness, and follow the dictates
of our consciences ; but we were not allowed to do so, and such
being the case, we claim it as a right to defend ourselves for tho
stand we have taken, and point out where we think the
Bishop and the " Church " are wrong. We will do so just as we
like and how we like, so long as we do it respecfully and with some
show of argument. Surely wlicn Bishop Lewis insinuated that we
were likely to fall into Eomanism and infidelity, there was nothing
wrong in our pointing to the i'act of some thirty clergymen of tho
Church of England going ovci' lo the Church of Eome. Again, many
churchmen deny that the teaching of the Churcli leads to Rome. Is
there anything wrong in our ])ointing out where it does? Again,
Athanasius accuses me of intolerance and all sortsof naughty things.
He never made such a mistake in his life. I respect the sincere
Eoman Catholic, who follows the creed of his Church, in which he
was born and brought up, and firmly believe there are many, many
good Christians in that faith ; but I protest against lloman Catholic
doctrine being preached from Pj'otestant pulpits, or taught in our
Sunday schools, just as strongly as a Eoman Catholic would protest
were Protestant doctrine and teaching attempted to be taught Jox^
their priests or in their schools. 1 want no better proof of what rae
Ritualistic party would do in the Church if they could, than
" Athanasius," letter, where he says, " just as the High Church
party has carried all before it in England, so will it do hero and
elsewhere ; and, for the same reason, i. e., activity in good works
instead of cant about the open Bible and the principles of the
Rotbrmation." "Athanasius" also accuses me of" presumption."
Well, I do presume to have a fair share of common sense, have
learned to think for myself, and believe that I know just as well as
he does, or all the clergy of the " Church " combined, what service
is acceptable to Almighty God, and what I have to do for the salva-
tion of my soul. If this is " presumption " in the light he means, I
plead guilty, if it is any satisfaction to him. I want no mediator
between me and my Maker, save one ; if he wants more, he has no
business in a Protestant Church.

Having thus disposed of the " Lion " and the " Saint," I would
assure them and such as they, that neither personality, abuse, nor
intimidation will deter me, or those with whom I act, from on all
occasions defending what we believe to be right, and putting down,
or trying to do so, what we believe to be wrong.

LUTHER II.

Ottawa, 30th Novembei', 1875.

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